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Accession No. Ijl^
Accession Date /io^ 37, 1^33
Price^O.S/^
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4
A TEANSLATION,
IN BNGI.ISH D&IL.Y USED,
Oy THE
PESHITO-SYRIAC TEXT.
AND OF TBE
EECEIVBD GREEK TEXT
OF
HEBREWS, JAMES, 1 PETER, and 1 JOHN.
With an Ixtrodtjction-, on the Peshito-Syriac Text, and
THE Kevised Q-reek Text of 1881.
By WILLIAM NOKTON,
Of North Devon.
W. K. BLOOM, 22a, FURNIVAL STREET, HOLBORN.
1889
^onUni^ of tijie ^ntv0l^vtciii:fn,
PART I. The many Cotintries in which Syriac was spoken, iii.— xi.
PART II. Proof that very few Israelites in the time of Christ understood Greek,
xi.— xvi.
PART III. The DiflFerence between the Syriac of the Peshito-Syriac Text, and the
popular Syriac Dialect of Palestine, xvil. , xviii.
PART IV. How we may know whether Books which are said to lae the Word of God,
are so or not, xviii.— xxvi.
PART V. The Belief of those Christian Bodies which have used the New-Covenant
Peshito-Syriac Books, xxvi.— xlvi.
PART VI. Internal Evidence that the Peshito-Syriac was made in Cent. I. ; and that
it is not a mere translation of the Greek, xlvi— li.
PART VII. Characteristic Differences between the Peshito-Syriac Text, and the
Greek Text, li.— liii.
PART VIII. The Result of trusting chiefly to certain faulty Greek copies, and
slighting the Peshito-Syriac, liii.— Iviii.
PART rx. Testimonies founded on Knowledge and Esteem of the Peshito-Syriac,
lix.— Ixx.
PART X. Chief Peculiarities of the Text of the Peshito-Syriac, Ixx., Ixxi.
PART XI. The Design of this work, Ixxi.— Ixxvi.
PART XII. Words in the Common Version not well understood hy some, in words
more familiar, Ixxvi.— Ixxxiii.
PART XIII. A List of the more important Greek Readings which are followed in
the Text or Margin of the Revised English Version of 1881, but which do not
agree with the Peshito-Syriac text, and axe condemned by it, Ixxxiii.— cxi.
PART XIV. A List of the more important Greek readings, followed in the Text or
Margin of the Revised English Version of 1881, which agree with the Peshito-
Syriac Text, and are approved by it, cxi.— cxxiil.
PART XV. Conclusionj cxxHi.— cxxvii.
INDEX to Introduction, cxxix.— cxxxii.
^nivohnciion.
I.— The many coun-tries m which Syriac was spoken.
Syriac is a very ancient language. It belongs to the same family
of languages as the ancient Hebrew. In the time of the Eedeemer
it was spoken, in slightly different dialects, in many countries.
Syeiac became the langtiage of Palestine. — Dr. Erederic
Delitzsch, Professor of Assyriology, in the University of Leipzic, in
a work on ' ' The Hebrew Language viewed in the light of Assyrian
Eesearch, 1883," p. 2, says, "The transportation of the ten tribes
from Palestine to Mesopotamia and Media, and the close inter-
course of those left behind with people of different nations, as the
Elamites, Babylonians, and Arabs, who supplied the places of the
exiled Israelites, struck a deadly blow at the ancient language of the
kingdom of Israel Nor was it destined to flourish much longer
in the kingdom of Judah The termination of the Babylonian
exile marks the beginning of that process," that is, as to Judah,
*' by which Hebrew gradually disappeared from among living
languages. It is true that a small portion of the nation, those
who availed themselves of the permission to return to the holy
land, still wrote and spoke Hebrew ; but the Aramaic [the Syriac]
dialect, which had been favoured by the Persian kings, and was
almost regarded as the official language of the western portion of
the Persian empire, had already begun to bring its deteriorating
influence to bear upon it ; and, rapidly advancing, was conquering
one portion of Palestine after another. This process continued
under the dominion of the Greeks At the time of the
Maccabees, Hebrew had already ceased to be a spoken language.
The learned among the Jews, during the last two centuries
before Christ, even preferred to write in Aramaic ; and at the time
of Christ, Aramaic reigned supreme as the adopted language of
the country."
Those of the ten tribes who were " carried away into Assyria,"
(2 Kings xvii. 6,) adopted the Syriac language also, as well as
those of them who remained in Palestine. We have proof in holy
Scripture that Aramaic, now called Syriac, was spoken by some of
the Assyrians, when the king of Assyria sent Eabshakeh against
Jerusalem. For the elders of the Jews asked him to speak to
them in Aramaic, that the rest of the Jews might not know what
a2
IV. INTRODUCTION.
he said. (2 Kings xviii. 26; Isa. xxxvi, 11.) The language then
called Aramaic, and now called Syriac, was not the most ancient
language of Assyria. The Eev. A. H. Sayce says, in his " Assyrian
Grammar, 1872," pages 1 and 10, that the original Assyrian lan-
guage was more like Hebrew and Phoenician than it was like
Syriac. But by degrees the old Assyrian language gave place to
Syriac. Mr. Sayce says at page 18, " Assyrian passed away before
the encroaching influence of Aramaean."
Before the ten tribes were carried away into Assyria, they had
been brought under the power of the Syrians of Damascus, and
this may have tended to change their language. "While they were
in Assyria, they seem to have adopted Syriac wholly, and to have
ceased to speak their ancient Hebrew tongue.
Dr. Asahel Grant, (M.D.) a modern missionary to that part
of ancient Assyria, which is now called Coordistan, published a
book, the third edition of which is dated 1844, entitled, "The
Nestorians, or the Lost Tribes." At page 55, he saj^s that among
the Nestorian Christians whose ancestors dwelt there from before
the time of Christ, the worship is still conducted and the Scrip-
tures are read "in the ancient Syriac language," which is now
*' quite unintelligible to the common people;" so that when the
Scriptures are read to them, they have to be translated by the
reader into the modernized Syriac, which is now spoken both by
these Nestorian Christians, and by the Israelites who are not
Christians, who dwell near them in Coordistan. He says at pago
149, that this modernized Syriac is "at this day a living language
only among the Nestorians and nominal Jews of Media and
Assyria ; unless an exception be found among the Syrian Christians
dwelling west of the Tigris ; who may, perhaps, also have a Hebrew
origin" He says that both the Nestorian Christians, and the
un christianised Israelites, who use this ' ' vernacular language,
peculiar to themselves, must have acquired it at a remote period
of antiquity ; because an entire want of social intercourse forbids
the idea that they have learned it from each other in modern times."
Dr. Grant says, that both the Nestorians and the Israelites say
that they all speak this modern Syriac language because they
have a " common ancestry ;" and he thinks that their common and
peculiar language "affords convincing proof that they are both
alike the children of Israel."
Dr. Grant was fully convinced that the ancestors of these Nes-
torians "received the gospel from the apostles and immediate
disciples of our Saviour," (p. 56); " from Thomas, Bartholomew,
Thaddeus, and others ; not fromNestorius," from likeness to whom
they are called Nestorians, (p. 50.) He says that their Scriptures,
which are like other copies' of the ancient Peshito- Syriac Bible,
have been preserved by them " in manuscript, with great care and
purity," (p. 60); that " these Nestorians throughout Assyria and
INTRODUCTION. V.
Media have a general and universally believed tradition that they
are descendants of the ten tribes," (p. 110); that the Israelites
** admit that the Nestorians are as truly the descendants of the
Israelites as themselves, (p. 114); and that the Nestorians have a
tradition that they "came from the land of Palestine,^' (p. 113.)
Dr. Grant remarks that both the Nestorian Christians and the
Israelites, inhabit the very country where ' ' the ten tribes were
placed," (p. 114) ; that they " are the only people in Assyria who
can be identified with the ten tribes, and consequently that they
must be their descendants," (p. 140.) He says that Dr. Perkins,
another missionary, agreed with him that the body of the modern
language now spoken by the Nestorians and Israelites, comes as
directly from the venerable Syriac, and as clearly, as the modern
Greek does from the ancient, (p. 144.)
Dr. Grant says also, " Nazareans is a term very commonly
employed by themselves and others to designate the Nestorians.
It is never applied to other Christian sects. The term Nazareans
has been well defined to mean Christians converted from Judaism,
who adhered to the practice of the Jewish ceremonies
Jerome speaks of them as Hebrews believing in Christ. "We have
good reason from Acts xv. 5, to believe that the Gentiles never
adopted the rites of the Jews, nor the name of Nazareans, to whom
these rites were peculiar. It must then have been applied exclu-
sively to the Jewish converts. Hence the conclusion that the
Nestorians must have been Jews," (pp. 153 — 4.) By Jews, he
clearly means Israelites. Mosheim, in his '' Christianity before
Constantino," Cent, ii., chap, xxxix., says, "A small band of Christ-
ians, who joined Moses with Christ, divided into two sects called
Nazareans and Ebionites. The ancient Christians did not class
the Nazareans with heretical sects." Dr. Grant says, "It is the
simple fact, that the Nestorians are what they profess to be — the
children of Israel," (p. 113.)
Concurring proofs seem to make it certain that these Nestorian
Christians received the gospel from some of the apostles ; that
there has been a succession of them from that time to this ; that
their copies of the Peshito-Syriac Scriptures are derived from copies
received at a very early date ; that they have been carefully made
and preserved, and are of great value in determining the true text
and meaning of God's word.
A LIKE SETTLEMENT TO THAT IN COORDISTAN, of Christians
and Hebrews dwelling near to each other, has also existed from
the time of the apostles until now, IN Tranvancore and the
Malabar Coast of India. These Christians, as well as those of
Coordistan, use the ancient Peshito-Syriac Scriptures in their
worship at the present day. They believe they have had these
Scriptures from before A.D. 325, in which year their bishop signed
yi. IXTRODUCTIOI^.
his name at the council of Nicaea. There is ancient testimony th:it
the Gospel of Matthew in Syriac was left with them by the apostle
Bartholomew, and that the apostle Thomas preached the gospel
among them. The Hebrews, to whom these Apostles preached,
must have been settled there at a still earlier period. Dr. Asahel
Grant said of the Christians of Travancore, " They may be, in
part at least, a branch of the present Nestorians of Media and
Assyria. We have good evidence that they were formerly of the
Nestorian faith, though they have more recently become connected
with the Jacobite Syrians. It is worthy of inquiry whether they
have not traditions, rites, customs, or other evidence of Jewish
origin," (p. 155.) "That the apostle Thomas preached in India,
we have the testimony of numerous Greek, Latin, and Syrian
authors quoted by Asseman in his Bibliotheca Orientalis, vol. iv.,
pp. 5 — 25, 435." Grant, p. 156, note.
Dr. Clauditjs Buchanan, of the Church of England, in
1806 — 8, visited the Christians of St. Thomas in India, and also
the Israelites who dwell near them. He found that the Israelites
*' are divided into two classes, called the Jerusalem or White
Jews ; and the ancient, or Black Jews." He saw and conversed
with some of both classes. The White Jews delivered to him a
narrative, in the Hebrew language, of their arrival in India. It
stated that their " fathers, dreading the conqueror's wrath, departed
from Jerusalem, a numerous body of men, women, priests, and
Levites, and came into this land after the second temple was
destroyed," which took place a.d. 70. This narrative states that
other Hebrews afterwards joined them from Judea, Spain, and
other places, (pp. 200—2.)
He says of the Black Jews, "It is only necessary to look at
their countenance to be satisfied that their ancestors must have
arrived in India many ages before the White Jews The White
Jews look upon the Black Jews as an inferior race, and as not of a
pure caste, which plainly demonstrates that they do not spring
from a common stock in India. The Black Jews recounted the
names of many other small colonies of the ancient Israelites
resident in northern India, Tartary, and China ; and gave me a
written list of sixty-five places. I conversed with those who had
lately visited many of these stations." Dr. Buchanan seems to
have regarded the Black Jews as part of the ten tribes. Those to
whom the apostle Thomas preached must have been settled there
before his arrival, which probably was many years before the
destruction of Jerusalem, A.D. 70, and the arrival of the White
Jews ; so that there is a strong probability that those to whom he
preached were a migratory part of the ten tribes. Dr. Buchanan
says, " I inquired concerning their brethren the ten tribes. They
said that it was commonly believed among them that the great
body of the Israelites is to be found, in the very places whither they
INTRODUCTION. Vll.
were first carried into captivity; tliat some few families had
migrated into regions more remote, as to Cochin and Eajapoor in
India, and to other places yet further to the East, but that the
bulk of the nation, though now much reduced in number, had not
to this day, removed two thousand miles from Samakia."
(pp. 206—7.)
It seems to be certain that in the time of the apostles the lan-
guage of the Israelites in Travancore must have been Syriac. For
although the language now most in use, both among the Israelites
and the Christians, is the Malabar, or Malay alim, which is the ver-
nacular language of the country, (p. 99) ; yet the ancient Peshito-
Syriac Scriptures are still used by the Christians in worship, and
they have to be " expounded to the people in the vernacular
tongue," (p. 100.)
The ancient Christians of Travancore and Malabar are still
called. The Syrian Christians of St. Thomas, and have received
that name from their use of the Peshito-Syriac Scriptures, and
from the fact that their ancestors received the gospel from the lips
of the apostle Thomas. Dr. Buchanan says that the apostle
Thomas is said by them to have landed at Cranganore, when he
first arrived from Aden in Arabia ; that not far from Cranganore
there is an ancient church which bears his name still ; and that
the tradition among these Christians is, that he afterwards went
to the Coromandel Coast, and was put to death at the place still
called St, Thomas's Mount. (Eesearches, p. 114.) When the Portu-
guese invaded that part of India, and had established at Goa,
what even the Eoman Catholic Superintendent of sixty-four E. C.
churches called in the presence of Dr. Buchanan, the "horrid
tribunal " of the Inquisition ; that tribunal used its utmost power
to bring the Christians of St. Thomas under the dominion of the
Pope, By bitter persecution and condemning some of these
Christians to be burnt, it obtained the possession and use of many
of their church buildings. The Peshito-Syriac Scriptures which
they used, like all copies of the original Peshito, did not contain
2 Peter, 2 and 3 John, Jude, Eevelation, and some other
passages contained in the Eoman Catholic Latin Vulgate. The
copies of these Syriac Scriptures were ordered by the Inquisition,
at the Synod of Diamper, to be all conformed to the E. C. Latin,
and all books containing Nestorian teaching were ordered to be
burnt. (Decrees of Synod of Diamper, by Dr. Michael Geddes,
pp. 134, 147, 428.)
But even in the buildings which were thus obtained, the Eoman
Catholic Service was still conducted in Syriac instead of in Latin,
as Dr. J. W. Etheridge states in his History of the Syrian Churches,
1846, p. 158.
EusEBius says that in the reign of Commodus, (a.d. 1^0—192)
Pantsenus, a Christian who had been a philosopher, went as ac
V^IU. INTRODUCTION.
evangelist from Egypt as far as India; and was said to have found
there " the Gospel of Matthew in Hebrew," that is, in Syriac, then
called Hebrew, " among some who there knew Christ ; to whom
Bartholomew, one of the apostles, had proclaimed Him." Dr.
Buchanan says that these Christians now possess the Peshito-
Syriac Scriptures of both covenants in writing ; that they believe
they possessed them "before the year a.d. 325," (p. 118;) that
* ' they have preserved the manuscripts of the Holy Scriptures
incorrupt," (p. 124) ; and with such care that in one written copy
which he saw, *' the words of every book are numbered." (p. 118.)
Syriac was the native tongue of Syria. Two territories were
called Syria ; one to the east, the other to the west of the
Euphrates. The capital of Syria, west of the Euphrates, was
Damascus. In 2 Sam. viii. 6, "The Syrians of Damascus" are
mentioned. Before the ten tribes were carried captive into Assyria,
the kings of Syria had reduced them to long servitude. 2 Kings
viii. 12 ; x. 32 ; xiii. 4 — 7. Dr. Grant suggests that this tended to
change the language of the ten tribes from Hebrew to Syriac.
(p. 147.) Syria, to the east of the Euphrates included the impor-
tant city called Edessa. Bar Hebrseus, a very learned Syrian of
the thirteenth century, said, "Of the Syriac language there are
three dialects. Of these the most elegant is the Aramsean spoken
by the inhabitants of Edessa and Haran, and Syria the Exterior,"
that is, Syria in Mesopotamia. (Walton's Poly. Prol. xiii. 4 ;
Asseman's Bibliotheca, Vol. I., p. 476.)
G. Amira, a Syrian of note, and the author of a Syriac Gram-
mar, made a statement which tends to show how very widely the
Syriac language was used. He said that "he was able to define ,
the Syriac or Chaldaic tongue to be that which was born, and had
chief rule in the East ; which could alike be called Assyrian,
Babylonian, Aramsean, Hebrew, or Christian ; since it was known
by nations of those names, and used by them." (Wichelhaus on
N. C. Peshito, p. 21.) Walton also, in his Polyglot, (Prol. xiii. 2)
says that the language in which the books of the Old and New
Covenants exist in the east, and which to-day is called Syriac,
" has been called Chaldaic, Babylonian, Aramsean, Syriac, Assyriac,
and even Hebrew." The dialect in which the Chaldeans spoke to
the king of Babylon, Dan. ii. 4 ; and that in which Eabshakeh,
the Assyrian, was asked by the elders of Israel to speak to them,
Isa. xxxvi. 11, are both called in those passages, Aramaean, a
name which includes different Syriac dialects.
Dr. J. S. AssEMAN, the learned author of the great work
— Bibliotheca Orientalis, published in four volumes folio ; a
Maronite Syrian ; said in the Prologue to Vol. I. p. 1, that the
INTEODTJCTION. ix.
Syriac language formerly flourished in the immense empire of
the Assyrians and that of the Chaldees, and was brought to tlie
greatest degree of amplitude and elegance ; that it was afterwards
consecrated by the mouth of Deity incarnate and talking with
men ; that it was known familiarly by the apostles ; that it was
used in sacred worship every where in the East ; and was made
famous by being used by eminent writers of the greatest excel-
lence. It was in this language that the gospel was diffused from
Edessa and other places throughout the East, as from Antioch in
Syria it was diffused by Paul in Asia Minor and in Europe. Dr.
J. S. Asseman, also said in his Prologue, p. 1, " To begin from
those things which were first written in Syriac, it is a tradition
certain and uniform, which the marvellous agreement of all the
eastern nations confirms, and which both Eusebius of Csesarea,
and Jerome, deemed to be established, that Thaddeeus, or as the
Syrians prefer to call him, Adgeus, either an apostle or a disciple
of Christ, immediately after His ascension into heaven, went to
Abgar, the Toparch of Edessa, and instructed the people of
Mesopotamia in the Christian faith ; and that king Abgar himself
received sacred baptism. The gospel was next openly proclaimed
in those places, churches were built, and the sacred books
translated out of Hebrew into Syriac Yery many learned men
began by their word, and by their writings, to deliver the divine
teaching to the people, and to confute ancient, and more recent
errors by their published volumes Frequent incursions of the
Persians, Arabs, and Tartars into Mesopotamia, and the adjoining
provinces of the Syrians, followed; by which, cities were overthrown
to their foundations, monasteries levelled with the ground, churches
consumed by fire, and volumes of the most surpassing worth
taken away. If any escaped the hands of the barbarians (as it is
certain that very many did) they either feed the book-worms of
the desert, or are torn, cut up, and devoted to profane uses by their
ignorant possessors." Ho afterwards refers to later times, to 1555,
when the N. C. Peshito was first printed, and to the efforts which
have been made to discover, and to make use of, such ancient
Syriac copies, both of the Scriptures and of other works, as may
still exist.
JosEPiius is a very important witness in proof of the extent
to which Syriac was known and used in the first century. He
took part in the war against the Eomans which led to the destruc-
tion of Jerusalem, a.d. 70. He was taken captive by them, and
was well acquainted with all the events connected with the war.
He wrote a history of it in Syriac ; and states how great a multi-
tude of people, living in different nations, from near the Caspian
Sea to the bounds of Arabia, could read and understand what he
had written in Syriac. He afterwards wrote the same history in
INTBODUCTIOX.
Greek, tliat those who spoke Greek, and those of the Eomans, and
of any other nation who knew Greek, but did not know Syriac,
might read it also. He says, that in order to write the Greek
history, he used at Eome the aid of persons who knew Greek ;
that Greek was to him a " foreign language;" (Jewish Antiquities,
Book I.); and that very few of his countrymen knew it well. (Jewish
Antiq. Bk. xx., chap, ix.) He says in his two books against Apion,
that Apion and others " had undertaken to make false charges
against" his history." In a long defence of it, he said of the
Greeks, (Bk. I, chap. 8,) "They see that some Greeks of the
present time dare to write about these things, who neither were
present at them, nor have taken care to get information from those
who know about them." " But I have written a true history of
the whole war, and of the particular events which occurred in it ;
for I was the general of those whom we call Galileans, so long as
it was possible to resist ; and I was taken and made captive by
the Eomans. Vespasian and Titus then kept me in custody, and
compelled me to attend them." During the siege of Jerusalem,
*' Nothing was done which escaped my knowledge ; for while I
was observing whatever was done by the encamped army of the
Eomans, I carefully wrote it down ; and I was the only person
who understood what was told by those who delivered themselves
up. Afterwards, having obtained leisure at Eome, the whole of
my work being in a state of readiness, I made use of some to
work with me in respect of the Greek tongue ; and in this way I
completed my account of those transactions. I had so strong a
conviction of the truth of that account, that the first persons
whom I selected to bear witness to it, were the chief commanders
of the war, Vespasian and Titus. To them first, I gave my books ;
and I gave them afterwards to many of the Eomans who had
fought together in the war." It is evident from this account, that
Vespasian and Titus knew Greek, and that if any of the Jews who
delivered themselves up to the Eomans during the siege, could
have spoken Greek, Josephus would not have been the only
person who understood them.
Josephus, in the Prologue to his Greek translation of the history
of the war, says, "I have proposed to translate into the Greek
tongue, and to relate for those who live under the rule of the
Eomans, what I before composed in the language of my own
country, and sent to the upper barbarians." A. M. Ceriani, of
Milan, speaks of a part of this history as still existing in the
Ambrosian Library of Milan, in Syriac. There is other proof that
Syriac must be the language which Josephus calls that of his own
country. Josephus says, " I thought it Mould be unbecoming to
overlook the perversion of the truth with respect to events so
important, and that Parthians, and Babylonians, and the remotest
Arabians, and those of our own race beyond the Euphrates, and
INTEODUCTIOX. XI.
those of Adiabene" — a part of Assyria—" should know correctly,
by means of my diligence, whence the war began, and amid what
great sufferings it proceeded, and how it ended ; and that the
Greeks, and those of the Eomans who were not in the war, should
be ignorant of these things, and should be deceived by flatteries
or fictions." If we compare the countries mentioned in this
passage of Josephus with those named in Acts ii., as countries
from which devout Jews had come who were then ' ' dwelling at
Jerusalem," we find in both accounts Parthians, Arabians, and
dwellers in Mesopotamia. The words of Josephus prove that
Syriac was well understood in these countries as well as in Pales-
tine ; and that the tongues spoken by the apostles, which excited
the surprise of those who came from these countries, must have
been other tongues than Syriac, which was spoken or read both in
Palestine and in these countries. Peter, after the miraculous gift
of tongues, addressed "all" these persons then dwelling at
Jerusalem, (Acts ii. 5, 14,) and must have spoken in a language
which "all" could understand ; for he intreated all to " hearken
to his words." (Acts ii. 14.) This is proof that there must have
been some language which all understood, and as Josephus states
that Syriac was so generally known throughout the East, and
there is no proof that any other language was so generally known
there, it seems that the language to which Peter intreated all to
hearken must have been Syriac. So that the events of that
Pentecost concur with the testimony of Josephus to show how
widely the Syriac language was understood.
TI. — Proof that very few Israelites in the time of
Christ understood Greek.
Some have supposed that the language of Palestine in the time
of Christ was either wholly, or in part, Greek. Professor A.
Neubauer, Eeader in Eabbinical Hebrew in Oxford University,
published in "Studia Biblica, 1885," an essay "On the Dialects
spoken in Palestine in the time of Christ." He says that Isaac
Voss, who died in 1689, was the first who supposed that " Greek
was the only language spoken in Palestine after Alexander," the
Great ; that Diodati in 1767, closely followed Voss, and sought to
prove that " Greek was the mother language of the Jews in the
time of Jesus ;" that Professor Paulus, of Jena, in 1803, held that
an Aramaic dialect was then the current language of the Jews in
Palestine, but that Jesus and his disciples had no difficulty in using
Greek in their public speeches when they found it convenient to
do so ; that Dr. Alexander Eoberts, Professor of Humanity in
St. Andrew's University, and a Member of the Company of
Eevisers of the N.C. Scriptures, published in 1881, contends that
" Christ spoke for the most part in Greek, and only now and then
in Aramaic," (pp. 39- 41). Dr. Eoberts published in 1859 a work
XU. INTRODUCTION.
in whicli he discussed the question relating to **The language of
Palestine in the time of Christ." At p. 62, he said that he thought
he had " proved that Greek, and not Hebrew, was the common
language of religious address in Palestine in the days of Christ and
his apostles." He said, at p. 63, " Christ spoke in Grreek, and his
disciples did the same, when they reported what he said. Their
inspiration consisted, not, as some have deemed, in being enabled
to give perfect translations, either of discourses delivered, or of docu-
ments written in the Aramaic language, but in being led, under
infallible guidance, to transfer to paper, for the benefit of all
coming ages, those words of the Great Teacher which they had
heard from his lips in the Greek tongue." Few at present are of
Dr. Eoberts' opinion. The question does not affect the inspiration
of the Greek text, but it has a very important bearing on the value
of the Peshito-Syriac books of the New Covenant.
Professor Neubauer's familiarity with the Jewish writings of
that time, enables him to discuss the subject with much fulness
and force. He gives the following probabilities as the result of his
own examination of the subject : — That in the time of Christ, the
Galileans understood their own Syriac dialect only, together with
a few current expressions in ancient Hebrew ; that in Jerusalem a
modernised Hebrew, and a purer Syriac dialect than that of
Galilee, were in use among the majority of the Jews ; and that
the small Jewish-Greek colony there, and a few privileged persons,
spoke a Judeo-Greek jargon, (p. 50.) He says that the Syriac
dialect of Galilee was " the popular language;" and that it is the
language which is called in the New Covenant, "Hebrew,"
(John V. 2) ; and is called by Josephus, and in the Apocrypha, the
language of the country ; that " it was in this dialect that Josephus
at first wrote his historical work " on the war ; that the Syriac
words which are recorded in the Greek N. C. Scriptures, prove
that this was " a distinct dialect in some respects " from the Syriac
of the Syrians, and yet was so like it, that " Josephus says the Jews
could understand the Syrians," (p. 53.)
Prof. Neubauer has no doubt that the language used by Jesus
was the popular Galilean Syriac dialect, and that in the Greek
text we have only a Greek translation of the words which he
uttered. He says, "Jesus, as is now generally admitted, addressed
himself to his disciples and to his audience in the popular dialect.
This appears, not only from the Aramaic words left in the gospels
by the Greek translators, but more especially from his last words
on the cross, which were spoken under circumstances of exhaustion
and pain, when a person would naturally make use of his mother
tongue ; and from the fact that it is mentioned that he spoke to
Paul in Hebrew, Acts xxvi 14," (pp. 53, 54.) " The Jews so little
knew Greek and so much less cared to know it, that Paul, in
order to gain a hearing, was obliged to speak to them in their
INTRODUCTION. Xlll.
Aramaic dialects." " How would the Medes, Elamites, and
Arabians have understood Peter at Pentecost, if he had spoken
Greek to the ' men of Jadea, and all who dwelt in Jerusalem,' "
(p. 54.)
Prof. Neubauer gives many reasons for his "belief that few
Jews in Palestine had a substantial knowledge of Greek." One of
them is, that no events had occurred which could have made
" Greek prominent in Palestine," (p. 62) ; that no nation ever
makes so great a change in its language as to adopt " a totally-
different " one, unless the conqueror transports the greater part of
the inhabitants, and introduces foreign colonists who are far more
numerous than the remaining inhabitants ; and that the Greeks
had never this superiority of numbers in Palestine, (p. 64.) He
says that few Greek words occur in the Jewish writings such as
the Mishnah, the Targums, and the Talmud of Jerusalem ; that
*' no apocryphal book, as far as our knowledge goes, was composed
in Greek by a Palestinian Jew," (p. 65) ; that " so far as he can
judge, all that the Jews in Palestine learned of Greek was at most
a few sentences, sufficient to enable them to carry on trade, and to
hold intercourse with the lower officials ; and that even this
minimum certainly ceased after the Maccabean victory over
Antiochus Epiphanes ; because it was the interest of the Asmonean
Princes to keep the Jews aloof from the influence of the neighbour-
ing dialects," (p. 66.)
Professor Neubauer thinks that those Hebrews who lived in cities
occupied chiefly by Greeks, " may have acquired a fair knowledge
of conversational Greek, but not to such an extent as to enable
them to speak it in public," (p. 67.) He says that even those Jews
of Egypt and Asia Minor who spoke Greek, maintained a connec-
tion with the mother-land by going to Jerusalem for feast-days ;
and that "we may infer that they all still spoke, more or less,
their native Hebrew dialect, because no mention is made of inter-
preters being required for them either in the temple or outside of
it," (pp. 62, 63.)
The Greek translation of the Old- Covenant Hebrew Scriptures,
called the Septuagint, which was made in Egypt, existed in the time
of Christ ; but Prof. Neubauer says, " we may boldly state that this
Greek translation of the Bible was unknown in Palestine, except
to men of the schools, and perhaps a few of the Hellenistic Jews.
It is said in the Talmud that when the Greek translation of the
Seventy appeared, there came darkness upon the earth, and that
the day was as unfortunate for Israel, as that on which the golden
calf was made," (p. 67.)
The fact that the Jews at Jerusalem who spoke Greek are called
Hellenists, that is, Grecians, in Acts vi. 1, and ix. 29, shows
that their Greek speech made them a peculiar class quite distinct
from the rest of the people.
Xiv. INTEODUCTION.
In Antioch of Syria, thougli it was a celebrated Greek city,
Syriac, as well as Greek, continued to be spoken. Professor
Neubauer says, " Antioch and other Syrian towns would not give
up Syriac," (pp. 63, 70.)
He says also, "Had Greek been generally spoken and taught,
why should the Talmud record a general exception, in favour of
Gamaliel; and later, in the second century in favour of the
family of Judah the saint, the redactor of the Mishnah," a decision
that they " should be allowed to learn Greek, because they had to
conduct negotiations with the government," (p. 67.)
The Greek Scriptures record some of the exact words used by
Jesus. Many of these are words which were used only in Syriac
dialects. This fact is often referred to as proof that Christ spoke
in Syriac. Bp. Walton, in the 13th of his Prolegomena, sec. 19,
says, "There are many purely Syriac words left in the Greek
N. T., which cannot be explained without a knowledge of Syriac;
as raca, Matt. v. 22 ; momuno, riches, vi. 24 ; Bar-de-yauno, son of
a dove, xvi. 17 ; Kurhono, offering, Mark vii. 11 ; shehakthoni, thou
has forsaken me, Matt, xxvii. 46 ; Benai-Begesh, sons of thunder,
Mark iii. 17 ; Tah'tho, kumi. Damsel, arise ; Mark v. 41 ; Khekal-
den'O, the field of blood, Acts i. 19. Many others occur in Acts v. 1 ;
ix. 36 ; John i. 47 ; 1 Cor. xvi. 22, — \_Moran etho, our Lord has
come] ; and elsewhere. Indeed Jesus, the name of our Lord, is
Syriac for Saviour ; the name Messiah is also Syriac, meaning
Anointed The writers of the New Covenant first made known
the heavenly words to the Jews, and to other surrounding popula-
tions, in this their native tongue, and afterwards wrote in the
Greek language, but in doing so retain everywhere a flavour of
Syriac."
Prof. Neubauer says, with reference to 1 Cor. xvi. 22, written to
Greeks, "Is not the watchword, Morun etho, [our Lord has come],
which passed to Greek- speaking populations, a sufficient proof that
the speech of the first Christians was Aramaic," (p. 54.) A still
more decisive proof that it was so, occurs in a remark made by
Luke. He, guided by God's Spirit, said that the word Akeldama,
(in the Pesthito Khekal-demo), the field of blood, was part of the
language commonly used in Jerusalem. There is no such word as
Khekal, field, in Ancient Hebrew. The only languages in which
Castle, in his Lexicon of the six related languages :— Hebrew,
Chaldee, Syriac, Samaritan, -ffithiopic, and Arabic, says it occurs,
are Chaldee, Syriac, and Arabic. It does not occur in Gesenius's
Lexicon of ancient Hebrew. When therefore Luke says — "And
it became known to all the dwellers in Jerusalem, insomuch that
in their language that field is called Akel-dama, that is, the
field of blood," (Acts i. 19), we have infallible proof that the Syriac
language was the language of Jerusalem.
ITs^TRODUCTIOX. XV.
JoSEPHUS is a witness of very great importance on this subject
also. He was so perfectly familiar with the state of things in
Palestine, in the first century, and took such care to give correct
information, that his testimony has great weight. At the end of his
"Antiquities, (written in Greek,) he said, " I am bold to say
that no other person, whether a Jew, or of another race, would
have been able, had he wished, to produce this work for Greeks, so
accurately ; for I am admitted by my own countrymen to excel
them far in the learning of our country, and I have applied myself
with diligence to obtain a knowledge of Greek literature For
among us those are not esteemed who learn the languages of many
nations ; but testimony for wisdom is given to those only who
understand well our laws, and are able to explain the meaning of
the sacred writings. For this reason, out of the many who have
toiled at this endeavour, scarcely some two or three have succeeded
well." This testimony of the most learned and reliable of uncon-
verted Jews, is proof how few Jews had much knowledge of the
Greek language.
Another proof of this, is what he relates of the time when he
was a captive in the Eoman army on the outside of Jerusalem. In
defending himself against Apion (Book I.), he says that he presented
his Greek history of the Jewish war "to the chief commanders
Vespasian and Titus, and to many Eomans who were in the war,"
and that these all bore testimony to his truthfulness. They all
therefore knew Greek, and would have understood what those Jews
who came out of the city, and surrendered themselves, said, if these
could have spoken only a few words of Greek. But Josephus
says, — "The things told by those who surrendered themselves,
only I understood." It is impossible therefore that the Jews of
Palestine and Jerusalem could have understood either the Eedeemer
or his apostles, if they had spoken to them in Greek, or in any
other language but that which Josephus calls the language of his
own country at that time — a dialect of the widely spread Syriac
language.
The conclusion to which such a concurrence of evidence leads
is that Syriac was unquestionably the language commonly spoken
in Palestine in the time of Christ, and that very few Jews had a
good knowledge of Greek.
This conclusion leads almost of necessity to another ; namely,
that there must have been some provision in writing, made by the
apostles for the use of that large body of Christians who knew no
language well but Syriac. Whatever was revealed as the will of
God, whether written at first in Syriac or in Greek, was to be
taught, not to the Jews only, nor to the Gentiles only, but to all
disciples every where ; that all might know it, aid all be guided by
XVI. INTRODUCTION.
it. Peter, writing to Hebrews, said (2 Epistle i. 15), '* Moreover I
will endeavour that ye may be able after my decease to have these
things always in remembrance." This could only be done by writing.
The apostles knew well, and must have remembered as Peter did,
that what they had taught by voice would soon be unknown to most,
unless the disciples were well supplied with it in writing. They
must all, of necessity, have had Peter's desire. They must have
wished to make provision that what they taught by revelation to
some one church might be known to all churches, not only while
they lived, but after they were dead. Paul, who was willing to be
made a curse, with view to the salvation of the Hebrews, must have
desired that what was revealed to him for the guidance of GrreekSi
should be known also to Hebrews; and that it was known to
Hebrews in his life time, appears from the remark of Peter, who
laboured chiefly among Hebrews, and who, when writing to
Hebrews, speaks of "all" Paul's letters as well-known writings.
In his 2 Epistle iii. 16, he says of Paul, " As also in all hia letters,
speaking in them of these things ; in which are some things hard
to bo understood, which those who are unlearned and unstable
wrest, as they do also the other Scriptures to their own destruc-
tion." His words imply that all Paul's letters had been extensively
read by Hebrew Christians, and that they were treated with the
same supreme regard as " the other Scriptures." They cannot
have been read by more than a few of the Hebrews in Greek ; it
seems almost certain that there must have been some Syriac
translation. Such considerations as these prepare us to receive
readily whatever proof may exist, that Greek was not the only
language in which the apostles left written records of God's will.
Teemellius, a Christian Jew, who was a Professor in the
University of Heidelberg, and who published, in 1569, an edition
of the N. C. Peshito, contended that unless God loved foreigners
more than Jews he must have provided these, as well as the
Greeks, with the inspired writings in their own tongue. He said
that it seemed to be '' wholly in accord with truth, that at the
very beginning of the Church of Christ, the Syriac version was
made either by the Apostles themselves, or by their disciples ;
unless indeed we prefer to suspect that, in writing, they intended
to have regard for foreigners only ; and to have either no regard,
or certainly very little, for those of their own nation," (Gutbier's
Peshito, p. 29.) We know that the apostles, instead of showing
less regard for the Jews than for the Gentiles, always went to the
Jews first, and showed a surpassing regard for their welfare. It
seems to be extremely probable that Paul himself took care that
most of his epistles should be written in Syriac as well as in
Greek, so as to inform his own countrymen everywhere of whatever
was revealed to him for the guidance of all Christians throughout
the world.
i:ntroddctio^''. xvii.
III. — The Difference between the Syeiac of the Peshito-
Syriac text, and the popular Syriac DiAiiECT OF Palestine.
The Syriac words which are retained in the Greek text have a
slight difference, in form, from those of the Peshito-Syriac text ; and
show that the Syriac of Palestine, used by the Eedeemer, differed
slightly from that of Edessa, for which city the Peshito-Syriac was
made. Professor Neubauer says, that the Syriac words which are
recorded in the Greek text, show that the Jewish Syriac " was a
distinct dialect, in some respects, from the Syriac of the Syrians,"
(p. 53.) No book of the New Covenant writings has come down to
us, written in the popular dialect of Palestine. The Gospel of
Matthew is said by all the early Christian writers to have been
written for the Christians of Palestine in their own Syriac language.
It has not come down to us in that dialect. But Jerome (who died
AD. 420) said that he had seen a copy of it. His words are these : —
" Matthew, the first [writer], composed in Judsea, for those of the
circumcision who had believed, a gospel of Christ in Hebrew letters
and words. Who it was who afterwards translated it into Greek is
not sufficiently certain. Moreover the Hebrew gospel itself is
preserved even to this day in the Library at Caesarea, which
Pamphilus the martyr collected with the greatest diligence," (Jer.
Jones on the Canon, part ii., chap, xxv., sec. 13 ; also Prager on
O. C. Peshito, p. 36.) The siege and destruction of Jerusalem are
probably the cause of its having been so rare even at that time.
It seems also to have been afterwards corrupted and made worth-
less. But it was much more important that copies of the inspired
books should be preserved in the more widely used Syriac dialect
in which the Peshito is written, than in the local dialect of Priles-
tine. And God so ordered events that though whatever books of
the New Covenant were written in the Syriac of Palestine, seem
to have perished, those of the Peshito in the Edessa dialect were
multiplied exceedingly, and were copied with the utmost care.
The N. C. Peshito-Syriac, properly so called, never contained
THE WHOLE OF THE BOOKS WHICH WE HAVE IN THE GrEEK TEXT.
The books 2 Peter, 2 and 3 John, Jude, and Eevelation, were
never regarded as part of it, though these books, in a separate Syriac
translation, were admitted to represent inspired books. The
extraordinary esteem in which the books of the Peshito were held,
shows that the Syriac copies of these were regarded as having had
a far more exalted origin than the Syriac text of the other five.
The fact seems to be, that at the later date at which the omitted five
books were written, no inspired men corrected them in the dialect
of Edessa; and that for this reason the Syriac translation of thess
five books was not permitted to be associated with that of the other
books, to prevent it from being regarded as of the same authority.
Bp. Walton, in his Polyglot, Prol. xiii. sec. 16, says that
XVm. INTRODUCTION.
** Sj^riac writers state that 2 Peter, 2 and 3 John, Jude, andEevela-
tion, were not in the ancient edition" of the Peshito.
J. WiCHELHAUS says, "It is very well known that the Syrians
did not reject " the five books not contained in the Peshito. " We
deem the sum of the matter to be that by the tradition of the
Syrians, the Peshito version was made in the time of Abgar the
King [of Edessal, at the time when the gospel was preached
there," (p. 63.) The Nestorian Christians deemed it " to have
been written by Apostolic Authority,'' (p. 153.) At p. 85, Wichel-
haus says of the five books which are not in the Peshito, that *' by
the consent of all, they ought to be assigned to the end of the lives
of the Apostles ;" and that some derive from their omission an
argument for the antiquity of the Peshito, as having been " written
before the four epistles and the Eevelation were published," (p. 85.)
Bp. Huet, in his learned work " On the most illustrious Trans-
lators, 1683," remarks that the absence of those five books is " a
great proof of the antiquity " of the N. 0. Peshito, (p. 126.)
The N. 0. Peshito -Syriac is or special worth for two reasons ;
first, that there is credible testimony that it was made in the life-
time of the Apostles ; and next, that the copies of it have been
made with the greatest exactness and care. Wichelhaus says
" There was no doubt about its truth and perfectness ; and on that
account the more effort and labour were bestowed on the text of
the version, to keep it pure and free from every taint of error and
variation," (p. 153.) " All persons testify, and the history of the
Syrians itself clearly proves, that the greatest care was taken
from the most ancient times, in order that the letter of the sacred
Scripture might be always perfectly preserved in agreement with
itself. For of the Peshito version, there was the greatest venera-
tion," (p. 230.)
IV. — How WE MAY KNOW WHETHTR BOOKS WHICH ARE SAID TO
BE THE WORD OF GOD, ARE SO OR NOT. "
Three things need to be proved to make it certain that any book
which we have now, contains, "not the word of men, but the
word of God," (1 Thes. ii. 13.) First, proof by miracles that God
spoke by the alleged writer, (see John iii. 2 ; x. 38 ; Heb. ii. 3, 4.)
Secondly, proof by the hand- writing of the alleged author, or
other means, that the original copy of the book was declared by
him to be " the word of God." Paul gave this token by his hand-
writing, in every epistle (2 Thess. iii. 17, 18.) Thirdly, proof that
the book which we have now is the same book which he delivered,
and has been copied and handed down to us without alteration.
The first and second proofs could only be known to those of
the first centuries. The hand- writing of the apostles, which proved
the divine authority of early copies, soon perished. What we need
now is clear and credible testimony that copies, which were in
INTEODUCTION. XIX.
pubKc and private religious use in the early centuries, when their
descent from the originals could be traced, and their likeness to
them proved, were by most, or universally, believed to be true
copies of the books which contained, not the words of men, but
" the words " of God. We need also proof that these copies of
the first ages were in the following centuries, so exactly copied,
that we are assured that the copies we have now, are exact copies
of them. It is evident that if copies whose Apostolic descent was
firmly believed and well attested in the first ages, have in the
following ages, been copied in different places far apart; that,
then, if the existing copies of these separate lines of descent agree,
it is the most decisive proof possible that they must all have been
most carefully made through the ages, or they could not possibly
agree thus now. Proof of exact copying is essential to our know-
ledge of what the Apostles wrote. For as, when a witness lies,
no one can tell when he is speaking truth ; so, when the copy of a
book which contained at first the words of God, is proved to be
untrue in many places, no one can rely on it as proof of what is
true, or what is false, in doubtful readings. Copies proved to be of
true descent, and to have been exactly copied from the first, are
the only copies fit to be trusted as witnesses on disputed readings ;
especially because the question at issue is, What words are, or are
not, the infallible words of God. The exact copying of the
Peshito-Syriac text is one of the things which gives it such great
weight.
P. D. HuET, Bp. of Avranches, in France, a scholar of high
repute, and chief editor of the Delphin classics, said, with respect
to the means of deciding whether a work is really what it is said
to be, " That every book is genuine which was esteemed genuine
by those who lived nearest to the time when it was written, and
by the ages succeeding in a continued series " ; and that " this is
an axiom which cannot be disputed by those who will allow any
thing at all to be certain in history." (See Jeremiah Jones's work
on the Canon, 1798, vol. 1, p. 43). Iilr. Jones remarks on this
axiom, that in the case of Christian books this kind of evidence
may be stronger than in the case of other books ; that the esteem
in which the books from the first were held, the use made of them
by religious assemblies, and the translations made from them very
early into other languages, may concur to make an imposture in
their case " almost impossible ;" (pp. 43, 44.)
JxjSTiisr THE Mahtyr, in his second defence of the Christians,
written 150 years after the birth of Christ, said that they were an
*' innumerable multitude," and that every Sunday they met to-
gether, and read the ' ' Gospels written by the Apostles " (see his
Greek Apology.) Justin describes himself as being " of Palestine,"
and as writing his address on behalf of those who dwelt there.
(See the beginning.) Mr. Jeremiah Jones remarks that as the
b2
XX. INTRODUCTIOIS'.
language of Palestine was Syriac, the Gospels which were said by
Justin to have been read every Sunday, must have been in Syriac.
He says, " This argument I look upon as conclusive," in proof
that the Gospels then existed in " the Syriac language " (Vol. I.,
p. 97). No other Gospels but those of the Peshito, are proved by
other evidence to have been in general use by those speaking
Syriac. The one Gospel used by the Nazareans, cannot possibly
be meant by Justin when he speaks of the records made by the
Apostles, which are called ^'the Gospels^' (Paris edition, 1552,
p. 162).
Proof that the Peshito existed in the time of Justin the Martyr,
and also that it had existed from before the time when the latest
Apostolic hooks luere written, seems to be given by the fact that it
does not contain these books. If they had been then written, they
could not have been then excluded from fellowship with the other
divine writings without giving the false impression that they were
not of the same divine authority. But there is proof that those
five other books were not kept separate from the Peshito, because
they were themselves denied to be of Apostolic authority, but
only because the Syriac copies of them were denied to be of
the same authority as the other Syriac books in the dialect of
Edessa. The difference made between those five Syriac books
and the Peshito, was because the five had only some uninspired
translator. It therefore implies belief that the Peshito had
been made by persons who were more than mere human trans-
lators) such as he was who made the Edessene transcript of
the other books ; it implies that the Peshito was made either
by persons who themselves wrote what God directed them to
write, or by others whose work had their oversight and ap-
proval. For if all the New Covenant books had been written
in the Edessene dialect by uninspired translators, there is no
known reason why they should have been kept so separate ; and
why the Peshito alone should have been treated with such
superior reverence, and with such faith in its very words, as sacred,
that it would have been deemed a sin to alter any of them. In
this view Mr. Jeremiah Jones concurs. He says that " it seems
most probable " that the reason why the five books are not in the
[Peshito-] Syriac copies, is "because they were not written when the
Syriac Version was made ; for had they been written then, those
so useful Epistles would have been translated, for the same
reason as the others. This was the argument which, among
others, convinced Tremellius (see the preface to his Syriac N. T.)
and the learned Bp. Walton (see the Prolegomena to his Polyglot),
that this version was made in the Apostles' time " (Jones, vol.
iii., p. 175).
Canon Westcott, of Cambridge University, says in his work
on the Canon of the N. T. (that is, on what books are really part
INTBODUCTION. XXI.
of God's Word,) 1875, tliat to justify the acceptance of any book as
infallible, we need evidence similar to that which Bp. Huet says
is a sure proof that a book is what it is said to be. Dr. Westcott
says at p. 12, "It is impossible to insist too often or too earnestly
on this, that it is to the Church, as a witness, and keeper of holy
writ, that we must look both for the formation and the proof of the
Canon. The written rule of Christendom must rest finally on the
general confession of the Church, and not on the independent
opinions of its members. . . . The chief value of private testimony
lies in the fact that it is a natural expression of the current opinion
of the time." He applies this rule to the Greek Testament, by
showing that its several books were received at an early date, and
prized in the following centuries, as divine, by the mass of those
Greek Christians, who were not gross corrupters of the truth.
He appeals to " common usage," p. 12; to the mention of these
books as " received by Churches," p. 13, and to proofs of " a belief
widely spread throughout the Christian body," as affording decisive
evidence that these books are genuine and Apostolic (p. 14).
Dr. Westcott admits that evidence very much like this exists
also with respect to the Peshito-Syriac books. He says, " The
Peshito Version is assigned almost universally to the most remote
Christian antiquity. The Syriac Christians of Malabar even now
claim for it the right to be considered as an Eastern original of the
New Testament, and .... their tradition is not, to a certain
extent, destitute of all plausibility," "It was in the Aramsen
vernacular language of the Jews of Palestine that the Gospel of
Matthew was originally written, if we believe the unanimous
testimony of the fathers ; and it is not unnatural to look to the
Peshito as likely to contain some traces of its first form." (P. 233.)
" The dialect of the Peshito, even as it stands now, represents, in
part at least, that form of Aramaic which was current in Pales-
tine." (P. 234.) "Edessa is signalised in early church history
by many remarkable facts. It was called the 'holy' and the
' blessed ' city : its inhabitants were said to have been brought
over by Thaddeus in a marvellous manner to the Christian faith ;
and ' from that time forth,' Eusebius adds, ' the whole people of
Edessa have continued to be devoted to the name of Christ.' " " Tra-
dition fixes on Edessa as the place whence the Peshito took its
rise. Gregory Bar Hebreus, one of the most learned and accurate
of Syrian writers, .... assumes the Apostolic origin of the New
Testament Peshito as certain. . . . He speaks of this as a known
and acknowledged fact." (Pp. 235—6.) Dr. Westcott says also,
* ' This version was universally received by the different sects into
which the Syrian Church was divided [after] the fourth century, and
so has continued current even to the present time. All the Syrian
Christians whether belonging to the Nestorian, Jacobite, or
XXU. INTRODUCTION.
Eoman communion, conspire to hold the Peshito authoritative,
and to use it in their public services. . . . The Peshito became
in the East the fixed and unalterable EuLE OF Scripture."
(P. 239.) " The respect in which the Peshito was held, was further
shown by the fact that it was taken as the basis of other versions
in the East. An Arabic and a Persian version were made from
it." (P. 240.)
Dr. Westcott has linked the Peshito with the Latin Yulgate in
a passage which, if freed from reference to the Latin version, to
avoid any discussion respecting it, says of the Peshito, " Its voice
is one to which we cannot refuse to listen. It gives the testimony
of Churches, and not of individuals. It is sanctioned by public
use, and not only supported by private criticism. Combined with
the original Greek [and the Old Latin], it represents the New
Testament Scriptures as they were read throughout the whole of
Christendom towards the close of the second century. ... It
furnishes a proof of the authority of the books which it contains,
widespread, continuous, reaching to the utmost verge of our
historic records. Its real weight is even greater than this ; for
when history first speaks of it, it speaks as of that which was
recognised as a heritage from an earlier period, which cannot
have been long after the days of the Apostles." (P. 263.)
Dr. Westcott gives at p. 241, the following information from
Dr. Wm. Wright, Professor of Arabic in Cambridge University,
one of the best informed persons on this subject. He says, " Of the
Syriac manuscripts in the British Museum, the earliest of the N. T.
which is dated, is A.D. 768." It does not contain the five books
last written. '* An earlier copy of the oth or 6th century gives
the same books in a different order. . . . The earliest manuscript
in which the disputed Epistles occur is dated A.D. 823."
Dr. Westcott gives, under letter D, in his appendix, " The
chief catalogues of the Books of the Bible during the first eight
centuries." Sixteen out of thirty-two of them are those of the
Eastern Churches. No. IV., by Chrysostom, cent. IV., has only
*' three catholic Epistles," James, 1 Peter, and 1 John. He omits
the five books absent from the Peshito. No. VII. is a list by
Hebedjesu, about 1318, A.D., from Asseman's Bibliotheca, Vol. iii.
Hebedjesu omits the five books above mentioned. He says,
"Matthew wrote in Hebrew in Palestine." He describes the
three Epistles, that of James, 1 Peter, and 1 John, as " The three
letters which have, written in them, writing by the Apostles in every
copy and language, namely, those of James, Peter, and John ;
and which are_ called catholic." The statement that these three
Epistles were issued by the Apostles in various languages, and
authenticated in all of them by the handwriting of the Apostles,
is of special importance. In No. XVIIL, the list of Leontius,
about A.D. 590, seven letters are called catholic, i.e., universal,
INTRODUCTION. Xxiii.
namely, that of James, 1 and 2 of Peter, 1, 2 and 3 of John, and
that of Jude, and the reason given for this name is, "Because
they were not written for one nation, as those of Paul were ; but
universally for all nations ; " he means probably for the Hebrew
Christians dispersed throughout all nations. The above lists all
represent the Eastern Churches.
The Churches which have used the Peshito-Syriac text have
borne witness as uniformly to its "Apostolic origin" and
authority, as the Churches which have used the Grreek text have
declared its Divine authority. Too little attention has been given
to this admitted fact ; and besides this, many modern critics who
have treated the Greek text as the only text which has testimony
to its Apostolic authority, have rejected the general testimony of
those very Churches which have used the Greek text. These
critics have slighted the readings best approved by the mass and
long line of those assemblies ; and have adopted as chief guides
two copies which have no record whatever of having been generally
approved by those Churches ; they have also done this in spite of
internal evidence in these two Greek copies, that they have been
carelessly luritten. Special attention needs to be given to these
facts. Even Canon Westcott, who insists so strongly, in his work
on the Canon, p. 12, that we must depend for proof of what " the
written Eule of Christendom " is, on the " general confession " of
Christian bodies, has adopted in connection with Dr. Hort, and
with view to settle the Greek text upon a sure basis, '* a system "
which, as Dr. Scrivener says, (Introduction, p. 537), is itself
" entirely destitute of historical foundation."
Canon Westcott anu Dr. Hort have made and followed con-
jectures equally "destitute of historical foundation," with respect
to THE Peshito-Syriac Text. One of these conjectures relates
to some fragments of an old Syriac translation of the Gospels, dis-
covered by the late Dr. W. Cureton, and published by him in
1858. Nothing is known about it, except that it was brought from
Egypt to Britain. I have not been able to get a copy, and know
it chiefly by a review of it published in 1859, by Prof. Christian
Hermansen, of Copenhagen. This is not the place to discuss the
peculiarities of that translation. It is sufficient to quote a few
words from Mr. Hermansen. He says that the Peshito and this
translation ''greatly differ "and in ''various ways," p. 7; and
that there is "a wonderful agreement between this translation
and the Cambridge manuscript called D," (p. 21), of which copy
Dr. Scrivener, an able judge, says, " It may be said without
extravagance, that no set of scriptural records affords a text less
probable in itself, or less sustained by any rational principles
of external evidence, than that of codex D, of the Latin codices,
and (so far as it accords with them) of Cureton's Syriac. (Intro-
duction to N. T. 1883, p. 510.) Dr. Roberts, of Aberdeen, seems
XXlV. IXTr.ODUCTIOX.
to be justified in saying of Dr. Cureton's fragments, "Never,
probably, was there in the whole history of critical publications,
such a notable example of self-delusion as that under which Dr.
Cureton has laboured in this undertaking;" (Dr. E., on the
Original Language of Matthew, p. 131); that is, the undertaking
to prove that these fragments "more nearly represent the exact
words of Matthew himself than any copy yet discovered," (p. 122).
And yet Dr. Westcott and Dr. Hort assume that this " Curetonian
version of the Gospels " is the first form of the Peshito. Canon
Westcott calls it the " Old Syriac," (on Canon, p. 233, note 6.)
He says, " It appears to have been afterwards corrected," but "in
the absence of an adequate supply of critical materials, it is im-
possible to construct the history of these recensions in the Syriac,"
(p. 234.) Notwithstanding these conjectured recensions, he speaks
of "the present corrupt state of the text" (p. 240.) One is
startled, pained, and almost appalled, by finding that a scholar so
highly esteemed as Canon Westcott is, can so violate his own
rules ; by finding that he not only rejects the admitted testimony
of " Churches " to the '' Apostolic authority " of the Peshito as it
now exists, but even invents and follows mere fictions, and these
of a kind fitted and seemingly intended to destroy its reputation.
Can it be that this amazing inconsistency and impropriety is in
some degree due to a fact which Canon Westcott mentions in one
of his notes, when speaking of the Peshito 'f The note is this (in
his work on the Canon, p. 238,) "In reference to the phraseology
of the Peshito, it is worthy of remark that Eyiscopus is preserved
in one place only, Acts xx. 28. Elsewhere it is hashisho (presbyter)
except in 1 Pet. ii. 25." The Peshito has there " care-taker."
Dr. Westcott' s note directs special attention to the fact that the
Peshito has omitted in most places the word, which, by being
adopted as the name of the prelates who rule the Church of
England, gives them some show, and but a deceptive show, of
scriptural origin. It cannot be forgotten that Dr. Westcott has
stated that the omission of the word bishop from passages in the
Peshito, is a fact " worthy of remark."
Des. Westcott and Hort published in ;881, six years after Dr.
Westcott's fourth edition of his work on the Canon, dated 1875, a
long and mysteriously made Introduction to a new Greek text,
full of strange changes. Both editors are responsible for the
principles, arguments, and conclusions set forth in this Introduc-
tion, but it was " written by Dr. Hort " (Int. p. 18.) The follow-
ing suggestions made by them are founded wholly on imagination^
without one word of proof. " The popular Peshito version, till
recently, has been known only in the form it finally received by
an evidently authoritative revision. . . . An Old Syriac must have
existed as well as an Old Latin. Within the last few years the
surmise has been verified. An imperfect Old Syriac copy of the
INTRODUCTION. XXV.
Gospels, assigned to tlie fifth century, was found by Careton
among MSS. brought to the British Museum from Egypt in 1842,
and was published by him in 1858." This is assumed by the writers
to be the Peshito " in its original form," and is said to ' ' render the
comparatively late and revised character " of the Peshito, " a matter
oi certainty ^' {ip. 84.) Upon this dream of the imagination, con-
tinued references are made to the Peshito as '^ not coming up to
the requirements of criticism," etc. (pp. 84, 92, 136, 156, 158^-9.)
Sadly often have " false witnesses risen up." But it must be
deemed an alarming proof of the diseased state of biblical criticism,
if we find even leading men indulging, not only in wild fancies,
but even in false accusations against the most truthful of witnesses.
The late Dean Burgon in his work, " The Eevision Eevised, 1883,"
pp. 273 — 8, said in reference to these conjectures, "Not a shadow
of proof is forthcoming that any such Recension as Dr. Hort
imagines, ever took place at all.'" He has, " Istly, assumed a
* Syrian Recension ; ' 2ndly, invented the cause of it ; and 3rdly,
dreamed the process by which it was carried into execution."
After reminding Dr. Hort that Bp. EUicott has said that, " It is
no stretch of the imagination to suppose that portions of the
Peshito might have been in the hands of the Ajjosile John," the
Dean said, "The ahominaUy corrupt document known as ' Cure-
ton's Syriac,' is by another bold hypothesis, assumed to be the only
surviving specimen of the unre vised version, and is thence-
forth invariably designated by these authors as the Old Syriac."
" Not a shadow of reason is produced why we should suppose, 1st,
that such a Eevision took place, and 2ndly, that all our existing
manuscripts represent it." "These editors even assure us that
* Cureton's Syriac ' renders the comparatively late and ' revised '
character of the Syriac Vulgate," i.e., the Peshito "a matter of
certainty. The very city in which it underwent revision, can, it
seems, be fixed with ' tolerable certainty.^ Can Dr. Hort be
serious ? "
These painful details are given for the double purpose of guard-
ing the reader, 1st, against wrong conclusions as to the Peshito
itself ; and 2ndly, against placing confidence, without due exami-
nation , in the conclusions of the most influential critics of the day.
The habit of substituting mere conjecture for proof, is far too
common with respect to the Peshito.
One illustration of the great importance of some of the questions
which these editiors try to decide by the aid of conjecture, is
worthy of special notice. In John i. 18, they have placed words,
meaning that Christ is "the only begotten God." They have
placed these words in the main text. The Eevisers of the English
Version have not put these words in the chief place ; but say in
the margin, "Many very ancient authorities read, God only
begotten." In two of the three creeds in the Prayer-book of the
XXvi. INTEODTJCTION.
Churcli of England tlie semi-Arian "belief is avowed that tlie "Word,
the second person of the Oodhead, was begotten by the first. In the
Athanasian creed he is said to have been "begotten before the
worlds." In the creed used in the communion service he is said
to have been " begotten before all worlds, very God of very God,
begotten not made." The Peshito has in John i. 18, " the only
God," without the word "begotten." He who called himself "I
am," declared that, like the Father, he, the Word, is self-existent
(John viii. 58.) God tells us by Luke, that Jesus is called the Son
of God, in respect of his manhood, not of his Deity (Luke i. 35.)
But these eminent scholars, by following corrupt copies, have
introduced the false teaching of the creeds, as to the derived and
inferior Godhead of the Word, into the Book of God itself. This
false reading not only ascribes to the Eedeemer a double Sonship,
one, that of his humanity, another, that of his divinity, of which
Scripture says nothing ; but it provides a theme for the scoff of
infidels ; and builds a barrier which prevents the godly from
asserting the absolute "oneness," and the underived equality of
the Deity of the Father and the Word.
Bishop Herbert Marsh, Professor of Divinity in the Uni-
versity of Cambridge, in his " Lectures on the Criticism of the Bible,
1828," maintained, as most persons do, that Conjecture must not
be " applied to the sacred writings," (p. 26.) It is indeed self-
evident that conjecture cannot possibly prove a book to be of
Divine origin ; nor can possibly be a fit reason for believing that
any words in it have such authority. We have to insist that
evidence, not fictions, shall guide those who profess to teach us
what words are those of God, that readings approved by the mass
of the faithful both of earlier and of later centuries, shall have a
full hearing ; that mere foundling copies, without a history, full
of copyist errors, and tainted with semi-Arian untruth, shall have
a low place and little regard ; that copies exactly written, and well
attested, as having descended from the very time of the Apostles,
shall be treated with all the honour which is their due.
Y. — The Belief oe those Christian Bodies which have
Used the N. C. Peshito -Syriac Books.
The fact that the N. C. Peshito Books were never, for many
centuries, combined with any Syriac translation of the five
omitted books, though the omitted books were also believed to
have had a divine origin in some other dialect, is, itself, a proof
that the origin of the Peshito text was believed to be so much
above any uninspired translation, that it would have been a sin to
bind up any uninspired translation with the Peshito. Wichelhaus
says, "In all copies of the Peshito version, those [five omitted]
INTRODTJCTION. XXVU.
books are souglit for in vain" (p. 221.) Yet** it is very well
known that the Syrians did not reject those epistles (p. 63.)
There is an account of the use of Syriac books called ' ' The New
Covenant " by the converts of Thaddeus, one of the seventy who
were sent forth by Christ himself in His lifetime. Matthew says
that the fame of Jesus "went throughout all Syria" (Matt. iv.
24), and the following are not idle tales, but well authenticated
historical facts. Abgar was the king of a small Syrian kingdom
called Osrhoene, which, as Gibbon says, "occupied the northern
and most fertile part of Mesopotamia, between the Euphrates and
the Tigris. Its capital, Edessa, was situated about twenty miles
beyond the Euphrates." (Decline, chap, viii.) Eusebiussays that
he himself, translated into Greek from Syriac, for his history,
the account then existing in the public records of that kingdom,
of the manner in which the king and many of the citizens became
true Christians. Abgar was afflicted with an incurable disease.
He heard of the cures effected by Jesus. He sent a messenger
to him asking that he would come and heal him. Jesus is said
to have replied, that after his ascension to heaven, he would send
one of his disciples to heal him, and to teach both him, and those
with him, the way of life. Eusebius says that after the ascen-
sion of Jesus, the Apostle Thomas, by divine direction, sent
thither Thaddeus one of the seventy. Thaddeus did great
miracles. Abgar was healed by him, and many others.
Dr. Cureton found among the Syriac manuscripts in the British
Museum a very old one, copied, he said, " certainly not later than
the beginning of the fifth century.'' Its title is, " The Teaching
of Thaddeus the Apostle." It relates what Thaddeus did and said,
and what results followed his teaching, down to the time of his
death. The Syriac original, and a translation by Dr. Cureton,
are before me ; also the Syriac, and an English translation of
another copy published by Dr. George Phillips, President of
Queen's College, Cambridge. Thaddeus, whose first address to the
citizens is recorded in this document, spoke in a manner which
remarkably corresponds with such a divine mission. In the
course of it he said, " Though ye were not near at the time when
the Anointed suffered, yet by the sun which was darkened, and
ye saw [it], learn and understand how great a convulsion there
was at the time of the crucifixion of him whose message has been
spread abroad through all the earth, by the miracles which his
disciples, my companions, are working in all the earth, and who,
though Hebrews, who knew only the tongue of the Hebrews, in
which they were born, behold ! to-day are speaking in all
tongues ; that those who are far off, as well as those who are near,
may hear, and may believe, that this is he who confused the
languages of the arrogant in this region of the ancients ; that it is
he who teaches by means of us to-day, trust in what is true and
XXVin. INTRODUCTION.
leal, by [us] the lowly and uncultured, who are from Galilee of
Palestine. For I also, whom ye see, am from Paneas, from the
place where the river Jordan goes forth : and I was chosen,
together with my companions, to be a bearer of tidings. . . And the
seed of his word I sow in the ears of every man ; and those who
are willing to receive it, theirs will be a good reward of [their]
profession : but against those who obey not, I shake off the dust
of my feet, as he [Jesus] commanded me. Turn, therefore, my
beloved, from evil ways and hateful deeds ; and turn to him
with a good and honest will, as he has turned to you in the
compassion of his rich mercies. . . . Flee, therefore, from things
made and created, as 1 have said to you — from things which by
name only are called gods, but are not gods in their nature ; and
draw near to him who, in his nature is God eternally and from
everlasting. . . . Because though he clothed himself in this
body, he is God with his Father." " Get that new mind which
worships the Maker, and not the things made ; [the mind] in
which is to be formed an image of what is true and real — of the
Father, and of the Son, and of the Spirit of holiness, when ye
shall trust, and be immersed in the threefold glorious names."
(See Cureton's Syriac copy, pp. 8, 9, 11.)
Thaddeus was probably not one of the twelve, though he is
called an apostle, but one of the seventy sent forth by Christ to
preach, with power to work miracles, in his life-time. The above
extracts are given as a portrait of his ministry and teaching. He
is the person to whose superintending care Syrian writers ascribe
the formation of the Peshito ; and as he worked miracles, whatever
he sanctioned as part of God's teaching, had the same authority
as that which the twelve said was from God. The above extracts
tend to confirm belief in his fitness to make or obtain for his
converts divinely attested copies of the sacred books so soon as
they were written. It is vain to expect to trace all the means by
which it was effected. It is enough for us to know that those
who knew the result attest it to be, that the Peshito "was
written by apostolic authority," (Wichelhaus, p. 153). Thaddeus
may have died before many of the books contained in the Peshito
were first written. But the Apostle John lived for some time after
they were completed, and, whoever may have written some of these
books in the Syriac of Edessa, it was possible for them to have
been submitted to him for rectification and divine authority. It is
stated by an early writer that some books were really submitted to
John for this purpose. Photius, who is called by Mr. Jer. Jones
a "most accurate and judicious critic" (vol. i. 240), has given an
extract from a very ancient book which states that the Apostle
John, after he had been banished from Ephesus by Domitian,
who died, A.D. 96, returned to Ephesus when Nerva succeeded
him, " took the several books which contained the history of our
INTRODUCTIO?^. xxix
Saviour's sufferings, miracles, and doctrines, and which were now
translated into several different languages, reviewed them, rectified
them, and joined himself to the former three evangelists," i.e., by-
writing his Gospel in Greek. (Jones on Canon, Vol. iii. 2.)
A MAJflTSCRIPT OP THE FOUE, GoSPELS 1^ SyEIAC, BEARING
DATE A.D. 78, is mentioned by J. S. Asseman, in his Bibliotheca.
The manu&cr-pt was preserved at Bagdad on the river Tigris ; at
the end it had these words under written ; " This sacred book was
finished on Wed., the 18th day of the month Conun, in the year
389," that is of the Greeks, which was A.D. 78, " by the hand
of the Apostle Achaeus, a fellow labourer of Mar Maris, and a
disciple of the Apostle Mar Thaddeus, whom we intreat to pray
for us." This prayer implies that the statement was written after
the time of Achseus (who is probably the person called also Aggseus),
and Dr. Glocester Eidley says that Achaeus died a.d. 48. For this
and other reasons J. D. Michaelis says that the statement " is of
no authority." (Marsh's Michaelis, 1823, vol. ii., p. 31.)
The great number oe converts made by Thaddeus, needed
to be supplied immediately with written Divine records in
Syriac, to teach them what to believe and what to do. Greek
books would not have been suitable, for their language was Syriac.
The ancient Syriac copy of "The Teaching of Thaddeus," from
which the above extracts are taken, states that not only King
Abgar, and many of the people of that city, were converted, but
many also throughout " all Mesopotamia, and the regions round
about it." It says that Thaddeus " received all those who trusted
in the Anointed, and immersed them in the name of the Father,
and of the Son, and of the Spirit of Holiness " ; that the king gave
money with which a house of worship was built ; that in it they
" offered praises all the days of their lives ;" that in the worship
conducted there, the teachers " read in the Old Covenant and in the
New, and in the Prophets, and in the Acts of the Apostles every
day." By the New Covenant seems to be meant the Gospels; for
the N. C. is distinguished from the Acts of the Apostles, and a
little afterwards it is said that many people assembled from day to
day, and came to the prayers of the service, and the [reading of the]
Old Covenant and of the New in four parts. (See Syriac, pages 13, 15.)
The Syriac of this narrative is like that of the Peshito itself ; a
fact which corroborates the statement that the Peshito was made
by the care of Thaddeus.
Some doubt, however, attaches to some of the above statements,
because " The Teaching of Thaddeus " has at the end, received for-
ged additions. Dr. Glocester Eidley says that Achseus (sometimes
called Aggseus) a disciple of Thaddeus died ad. 48. Serapion was
bishop of Antioch about a.d. 192—214 ; Zephyrinus was bishop of
Eome202 — 217. Yet in this record it is said that when Aggeeus
died, " Palut received the hand of priesthood from Serapion, bishop
XXX. rNTRODUCTION.
of Antlocli, whicli hand Serapion received from ZepTiyrinus, bishop
of Eome, from the succession, of the hand of priesthood of Simon
Cephas." So that though the above extracts do not seem to be
corrupted, some of them may be so.
Baedesanes was a Syrian writer of note in cent. II. Cave says
that he flourished about a.d. 172. Dr. Nathaniel Lardner, in his
Credibility, 1735, vol. ii., p. 673, says, " Eusebius speaks favour-
ably of him, though most later writers call him a heresiarch,"
Eusebius says that he was " a most eloquent writer in the Syriac
language " ; and that he wrote several dialogues in his own lan-
guage against Marcion and other authors of different opinions."
(See Eusebius' Hist., Cent., iv., ch. 30.) Also that he was at
first a follower of Yalentinus, and that though he gave up some
of his errors, he did not get rid of all the filth of his former heresy.
Epiphanius says that he was a native of Edessa and very intimate
with the king then reigning there, who was also called Abgar,
and a professed Christian ; that Bardesanes ' ' went into several
great errors but continued to use the Law and the Prophets,
both the Old and the Neiu Covenant, joining with them some
apocryphal books. (Lardner ii. 677—8.) This is evidence that at.
that time a Syriac "New Covenant" existed. Canon Westcott
says also of the controversial writings of Bardesanes that they
" necessarily imply the existence of a Syriac Version of the Bible."
(On the Canon, p. 237.)
Hegesippus lived in the latter part of the second century.
Eusebius, bk. iv., ch. 22, says, " He sets forth some things from
the Gospel according to the Hebrews, and from tJte Syriac, and
from the Hebrew dialect as his own, showing that he was one of
the Hebrews who had trusted. Dr. Westcott (on Canon, p. 238)
says, " This testimony is valuable, as coming from the only early
Greek writer likely to have been familiar with Syriac literature."
The bare reference of Hegesippus to " the Syriac," leaves it uncer-
tain to what part of the Scriptures in Syriac he referred ; but it
shows that he made use of some Syriac copy, and the Peshito is
the only one which can be supposed to be intended.
Aphraates, a Persian sage, wrote twenty-two Syriac homilies,
A.D. 337 — 45. The citations from the gospels met with in these
homilies, are said by Professor Wright to be very loose ; to have
some occasional resemblance to Cureton's Syriac, but to be on the
whole, much nearer to the text of the Peshito. (Scrivener's Int.
p. 323, note.)
Ephr^m, of Edessa, was a very eminent Syrian writer. He
died A.D. 373. J. S. Asseman devotes 140 folio pages to extracts
from his writings, and to comments on them. They are in the
same Syriac dialect in which the Peshito is written. Dr. Westcott
(on Canon, p. 238) says, " Ephrem treats the version in such a
manner as to prove that it was already old in the fourth century."
IK-TRODUCTION. XXxi.
One of Ephrem's similes will show the beauty of his style, and
though it does not prove that he believed the N. C. Peshito to
have divine authority, yet his constant use of it seems to imply that
he was referring to it when he spoke of the New Covenant as a
harp, the notes of which have been played by the finger of God,
He said, " Praise be to the Lord of all, who framed and fitted for
himself two harps, those of the Prophets and of the Apostles ; but it
is the same finger which has played upon the two, the different
notes of the two covenants." (Asseman's Bib. Or., vol. i., p. 103.)
In the Fifth Century, those who used the Peshito began to
be divided into different sects. But, as Dr. Westcott observes,
the Peshito has continued to be "universally received" and used
by these different sects down to the present time. He says,
' ' All the Syrian Christians, whether belonging to the Nestorian,
Jacobite, or Eoman communion, conspire to hold the Peshito
authoritative, and to use it in their public services. . . . The Peshito
became in the East the fixed and unalterable RuiiE of Sceip-
tuhe." (On the Canon, p. 239.)
The Three Chief Sects which, to this day, continue to use the
N. C. Peshito- Syriac books, are the Nestorians, Jacobites, and
Maronites. Their names are derived from Nestorius, Jacob
Baradseus, and Maron.
Nestorius, or NestorE, became Patriarch of Constantinople,
A.D. 430. An absurd custom had arisen of calling Mary who was
the mother of Jesus, '_' The Mother of God." Nestore objected to
it, and said, as Mosheim relates, that she " was rather to be called
the mother of Christ ; since the Deity can neither be born nor
die; and only the Son of Man could derive his birth from an
earthly parent." (Cent, v.) The Emperor Theodosius called a
council of bishops which met at Ephesus, ad. 431. This council,
one of " lawless violence," defended the false title given to Mary.
Nestore was condemned. He resigned his bishopric, and was after-
wards banished. Many agreed with him, and held that his senti-
ments had been taught by Scripture from the beginning. They were
called Nestorians, not because they derived their sentiments from
him, but because he was one of the chief defenders of those senti-
ments. Amrus, a Nestorian, about A.D. 1340, said, that " Nestore,
whose name was imposed on them, was a Greek, but they were
Syrians; they had never seen him, nor had he ever trod their
lands " (Patriarchs, by Aloys Asseman, p. 206). Another council
of bishops (for prelates had then assumed to themselves the right
to rule the churches, and pretended that their decisions were
laws given by the will of God,) met at Chalcedon in Asia Minor,
not far from Constantinople, about A.D. 451. This Council, by its
decrees, said that some had dared to corrupt the mystery of the
gospel, and were denying the application of the word ''Theotokos —
XXXll. INTEODUCTION.
mother of God, to the Virgin ; " that this Council held that the
Son, is " true God and true man begotten by the Father before
the ages as to his i>e%..... but of Mary, virgin and deipara^
Mother of God, as to his humanity ; one and the same Jesus
Christ, Son of God, Lord and only begotten, made manifest in two
natures," which two natures " concur in one 'person,'' who is " one
and the same only begotten Son, the God- Word" (Magdeburg
Centuriators, cent, v., col. 531.) It is self-evident that things
which differ so much as Godhead does from manhood, are not
"one and the same." The first evident error in the above state-
ment is that the Divine Word is a begotten Deity. The next is
that the Deity of this begotten God, though declared to be quite
distinct in nature from the humanity begotten of the Virgin, is
nevertheless so " one " with it, that because Mary was mother of the
manhood, she therefore was mother of the Godhead also. A greater
absurdity is impossible. Yet this is still called, not only by
E-oman Catholics, but by a member of the Church of England,
the orthodox faith of the true church. It was this absurdity which.
Nestore denied. For doing so, he is still called by many a heretic.
Gibbon remarks, that the doctrine of the Council of Chalcedon,
namely, that in Christ there is but "one person in two natures,"
was received by Europe during ten centuries of servitude to the
Vatican, and was then " admitted without dispute into the creed
of the Eeformers." (Decline, ch. xlvii.) Is it difficult to form
a correct opinion on this point ? The statement tiiat the Deity
and manhood of Christ formed but " one person" seems to mean
that they had only one capability of personal action. In Christ
" dwells all the fulness of the Godhead bodily ; " Col. ii. 9. Did
this indwelling make the Godhead and the manhood to be so one,
that when the manhood was ci ;icified the Godhead was crucified ?
God dwells, in an inferior degree, in his saints ; does this make
them to be so one in person with God that when they pray and
sing, God prays and sings ? And yet for denying that God was
born of Mary Nestorians are counted heretics.
Nestorians were also charged with making the SoisrsHip of
Christ double. (See Magdeburg Centuriators, cent, v., col. 334,
F.) Almost all the ancient creeds do this, by teaching that
even the Deity of Christ was begotten, as well as his humanity.
Nestore s opponents held this creed. But they seemed to have
imagined that by calling the Godhead and the manhood "one
person," they made the divine Sonship, in respect of which the
Creed of Chalcedon says he was " begotten before the ages," to be
one and the same with the sonship of his humanity. The charge
against the Nestorians was that by denying Christ to be " one
person," they left the double sonship unresolved into oneness.
Nestore and his opponents both held that the Divine W^ord was a
begotten Deity ; but his opponents added absurdity to error when
OTRODUCTIOX. XXXUI.
they imagined that the words "one person" converted tvro sonships
into one. The word of God says nothing of a begotten God. " I
am," which denotes underived existence, was used by Christ of
his Godhead, as well as by God of himself when he spoke to
Moses. (Ex. iii. 14 ; John viii. 58.) Oneness with the Father is
the oneness of self- existence. God tells us that Christ is his Son
because begotten by him of Mary, Luke i. 35.
Another charge brought against Nestore was that he made
FOUR PERSOXS in the Godhead. (Mag. Centuriators, cent, v.,
col. 335 F., 338 F.) As if it were impossible to believe that the
Deity of Christ differs from his manhood, without converting his
manhood into a second Deity. Such absurdities seem to be
intended to show that if men assume a lordship which God forbids,
he makes their wisdom folly.
These facts are proof that the Nestorians, who suffered the loss
of all things, and preferred to be under the ban of perpetual
excommunication, rather than admit the untruth that Mary was
the mother of God, gave far better proof of being trustworthy
witnesses as to the origin of their Scriptures, than those of the
Greek and Eoman bodies who asserted that untruth.
These charges have been mentioned because they help
to account for the unwillingness, so strong in some quarters, to
receive the testimony of the Nestorians respecting their
Peshito Scriptures. For, strange as it may seem, even Dr. Liddon,
a Canon of St. Paul's Cathedral, London, in his Bampton Lectures
on the Divinity of Christ, 9th ed,, 1882, defends the false title
*' mother of God," (p. 261.) He pleads that it has been used by
those whom he calls "the whole church, since the Council of
Ephesus," and justifies them in " attributing to God birth of a
human mother," (p. 261, note.) He calls the rejection of that false
title by Nestore, a " vital heresy," (p. 123.)
Penal laws drove most of the Nestorians out of the Eoman
empire (Gibbon, chap, xlvii.) But elsewhere they increased
exceedingly, a large majority of the people of Persia became
Nestorians. Cosmas, who is called the Indian navigator, and was
a Nestorian, said of them, in the sixth century, that Christianity
was successfully preached by them to the Bactrians, Huns,
Persians, Indians, Medes, and Elamites ; and that the number of
churches from the Gulf of Persia to the Caspian sea, was almost
infinite. Gibbon says that, in a subsequent age their missionaries
pursued without fear the footsteps of the roving Tartar ; that
some of them entered China, and that under the Mohammedan
Caliphs, " their numbers, with those of the Jacobites, were com-
puted to surpass the Greek and Roman commimions.^^ (Gibbon,
ch. xlvii. Nestorians.) All these churches used the Peshito.
The best characteristics of the Nestorians are their love
AND USE of the Peshito, and thetr great care to keep it
XXXIV. ITv'TRODIJCTIOlSr.
PUEE. From the first they shared the corruptions of Christianity
which prevailed in the fifth century ; and Wichelhaus says, in
reference to about the year 600, ' ' They were often contentious,
ambitious, covetous; doctrines were adulterated," a hierarchy
had been founded and was promoted ; they corrupted and depraved
the doctrines and precepts which they had received pure from the
Apostles, not less than the Eoman Catholics did, " This thing only
is to be praised in them, that they always used the Bible, and
greatly valued learning," (p. 130.) He says that from the eighth
century, slaughter and desolation overwhelmed both the Nestorians
and the Jacobites ; that some of the Nestorians fled for refuge to
the mountains of Coordistan, and some of the Jacobites, partly to
the mountain regions of Mesopotamia, and partly to the solitudes
of Lebanon ; (p. 205 — 6). J. Aloys Asseman (a nephew of J. S.
Asseman, who wrote the Bibliotheca) wrote a history of the
Nestorian Patriarchs, published A.D. 1775, and showed a constant
succession of them down to that date. He gives an account also
of some of their chief writers. One of these, Jesudadus, mentions
the belief of the Syrians as to the origin of the Peshito.
Jesudadus, who is sometimes called Soadedus, lived during
the Patriarchate of Theodosius, A.D. 852 — 858. He said of the
Syriac version, " The translation of the sacred books into the
Syriac language was in this order ; the Pentateuch, and Joshua
the son of Nun, and Judges, and Euth, and Samuel, and David,
and Proverbs, and Ecclesiastes, and the Song of Songs, and Job,
were translated in the time of Solomon, at the request of Hiram,
king of Tyre, his friend. But the rest of the books of the Old
and those of the New Covenant, in the time of Abgar, king of
Edessa, by the care and solicitude of Thaddseus and other apostles."
(J. A. Asseman's Patriarchs, p. 102, note 1.)
Thaddseus, who worked miracles, could give the same authority
to what he approved, as the twelve apostles did. The belief of the
Syrians, therefore, about 800 years from the time of the Apostles
was that the N. C. Peshito was made under such apostolic care
that it had the same authority as the gospels of Luke and Mark
had from being made under the care of Paul and Peter.
Ebedjesus, who became Metropolitan of Soba, that is, of
Nisibis, a.d. 1290, was a Nestorian of great eminence. His works
were very numerous. The list which he gave of the sacred books
of the N. T. was that of the Peshito, not of the Greek. He states
that the Gospel of Matthew was " written in Palestine in Hebrew,"
that is, in Syriac, then called Hebrew ; and that the reason why
the epistles of James. 1 Peter, and I John, were called catholic,
was because " they had in them words written by the apostles in
every copy and in every language.^' The Syriac books of which he
was speaking were those contained in the N. C. Peshito. His
statements imply the general belief of Syrians that those four
i:S-rE.ODUCTIOX. xxxv.
Ijooks, at the least, were written in Syriac, and that tlie Peshito
contained true copies of them. (See Westcott on Canon, p. 540,
and Dr. Badger's Nestorians, 1852, vol. ii., pp. 361—3.)
Ebedjesus gives the following account of the origin of the
Nestorians, the Jacobites, and the Melchites, in his work called
" The Jewel," which is translated by Dr. Badger, vol. ii., p. 380.
Ebedjesus says that Cyril maintained that we ought to call the
Virgin, " Mother of God," and wrote twelve sentences, excommuni-
cating all who should draw any distinction between the Godhead and
humanity of Christ after their union. Nestorius shewed that these
sentences were erroneous ; that the appellation " Mother of God,"
is unscriptural. He called her *' Mother of the Anointed," the
Anointed being the word used by prophets and apostles. Eiom
this difference of creed came slaughter, exile, imprisonment, and
great persecution. The Council of Chalcedon decided that there
are two natures in Christ, and two wills, and anathematised all who
should deny the two natures ; but decided that there is but 07ie
person. The party of Cyril objected to " two natures ;" that of
Nestorius to "one person.".. An imperial edict degraded from
their dignity all who did not agree with the decision, that there
are two natures and one person. Some submitted. Others did
not. Hence arose three sects. Those who held one nature and one
person in Christ. This sect included the Copts, Egyptians, and
Abyssinians. This is called the Jacobite sect, from a Syrian teacher
called Jacob. The second sect held that there are two natures and
one person in Christ. These are called Melchites —the king's party,
because this creed was imposed forcibly by the king. It is received
by the Eomans called Eranks, by those of Constantinople who are
Greeks, and by all the people of the West, such as Eussians,
Circassians, Georgians and their neighbours. The Jacobites and
Melchites accept the appellation " mother of God." The Jacobites
have added the declaration that *' God was cruciified for us." The
third creed is that of the Nestorians, that there are two natures
and two persons in Christ. The Easterns have never changed their
faith, but have kept it as they received it from the apostles, and
therefore are unjustly called Nestorians, because he was not
their patriarch, nor was his their language. Nestorius followed
them, not they hi'/n, and more especially, as to the appellation
"Mother of the Anointed." Such is the account given by
Ebedjesus of the three sects. It shews how well informed he
was, and how important his testimony is as to the books of
Scripture.
The Christians of St. Thomas, in India, whose profession of
Christianity dates from the time of the apostles, maintain that
Syriac was the original language of Scripture. Dr. Westcott says,
" The Syriac Christians of Malabar even now claim for the Peshito
the right to be considered as an Eastern original of the New Testa -
G2
XXXVl. INTRODUCTION-.
ment." (On the Canon, p. 233.) " How shall we know," said
one of them, speaking to Dr. Claudius Buchanan about the Greek
Testament, *' that your standard copy of the Bible is a true trans-
latioji ? We cannot depart from our own Bible. It is the true
hook of Ood, without corruption ; it is that book which was first
used by the Christians of Antioch. What translations you have
got in the West, we know not ; but the true Bible of Antioch we
have had in the mountains of Malabar for fourteen hundred years,
or longer." Another of these professed Christians said, "If the
parables and discourses of our Lord were in Syriac, and the people
in Jerusalem commonly used it, is it not marvellous that his dis-
ciples did not record his parables in the Syrian language, and that
they should have recourse to the Greek ? Surely there must have
been a Syriac original. The poor people in Jerusalem could not
read Greek. Had they no record in their hands of Christ's parables
which they had heard, and of his sublime discourses recorded by
John after his ascension ? You admit that Matthew was written
originally in Syriac ; you may as well admit John. Or was one
Gospel enough for the inhabitants of Jerusalem ?" (Dr. Etheridge's
Syriac Christians, pp. 166 — 7.)
The Nestorians never treated the Greek text as of
HIGHER AUTHORITY than that of the N. C. Peshito. Wichelhaus
says (p. 187,) that "the Nestorians had no social union with
Western Christians ; and that they held the text of the Greek New
Testament in almost no esteem, and deemed the ancient Peshito to
be in all things authentic." At p. 153 he says, "In the history
of the Nestorians, it was never found, so far as I know, that
learned men took the trouble to compare the Syriac text of the
New Testament with the Greek, and to conform it to that."
(Also p. 266.)
The TERMS APPLIED TO THE Peshito prove the general belief
of its divine origin, Wichelhaus says, (p. 163), " It was extolled
with the greatest praises ; it was esteemed to be exactly what was
written in the first times by apostolic authority ; it was called,
not only ancient, but sacred and blessed."
The extreme care taken to preserve its text in purity implies
that every part of it was believed to be from God. The care taken
was Like that which the Jews took of their inspired Hebrew text.
Wichelhaus says, " It is a proof of the extreme accuracy of the
Syrians in treating the sacred text, that, like the Jews, they have
their Masora,'" a collection of critical comments on correct readings;
" not only do they divide the text into chapters and lections, but
they also number the comma-divisions of each book." (P. 156.)
Mona steries abounded in the East from the fourth century. When
the city of Edessa was taken by the Saracens, 300 monasteries
were found in it, (p. 126.) The monks of that period devoted
their time chiefly to copying the scriptures, and making known
INTRODUCTION. XXXVll,
the gospel. Wichelliaus attributes tlie great accuracy of tlie copies
of the Peshito, and especially of the Nestorian copies, to the
following causes. 1st. Many copies were written in monasteries,
by skilled men, from approved examples, and with the utmost care
and attention. 2ndly. Those copies were read and examined many
times by ministers and monks. 3rdly. In the time of Ephrsem,
cent, iv., deep interest was taken in the letter of Scripture, and
many Syrians are mentioned who had committed almost the whole
New Testament to memory. 4thly. In schools, in church-assemblies,
and in monasteries, there was such constant communication
between the teachers and the taught, that if any differences crept
into the text, they could scarcely escape notice, nor become fixed
by custom. 5thly. A large part of the Christians of that region
had been Jews, they were compelled to discuss points with Jews,
they had Jewish schools near them, and were thus accustomed
to consider the words of sacred scripture, to be themselves
sacred and inviolable, and almost to number the very letters."
(P. 151.)
The Nestorians were famous for their schools. In these
schools the copying of the scriptures was a fi^st part of the educa-
tion given. For instance, in the school or college at Nisibis, a.d.
490, the rules required that " the brethren admitted to it, should
not, except from urgent necessity, cease from writing, reading, and
expounding " Scripture. As to the writing of Scripture, they were
" in the first year to write the Pentateuch, and a book of Paul ; in
the second, the Psalms and Prophets ; in the third, the New Testa-
ment." (p. 125.) There were secular studies, but the young had to
begin with the study of Scripture.
As TO the agreement of different copies : most of those
■which have been brought to Europe, are not Nestorian, but Jacobite
copies. But so far as the Nestorian and the Jacobite copies differ,
the greater reverence which the Nestorians had for the Peshito,
justifies a higher esteem for the exactness of their text. Wichelhaus
says, " Testimonies prove that the text of the Nestorians is
altogether the same as that of the ancient Peshito version." But
the differences between their early texts, and other texts of early
date, are so little, that Wichelhaus says, " The texts of copies
written in cents, v. and vi., in Mesopotamia, and which bear the
date when they were written recorded upon them, and the text of
copies written at a later time, alike of Jacobites and of Maronites,
of Nestorians, and of Melchites, is a text so entirely the same,
and with such constancy of likeness, that, in the Syriac version,
no place tuas given for Recensions, such as are said to have been
made in the Oreek text, even in the first centuries." (pp. 150, 151.)
This answer, by the voice of fact, denies almost the possibility of
such a recension of the Svriac text, as Dr. Hort, in his Intruduc-
XXXVni. rNTRODUCTIOiSr.
tion to th.e Greek Testament of Drs. Westcott and Hort, 1881,
first conjectures, and then treats as " certain." (p. 84.)
2. The Jacobites bear like testimony, as to the origin of the
Peshito. They are called Monophysites, that is, persons who
believe that in Christ there is but one nature, as well as one person.
ApoUinaris, bishop of Laodicea, had taught, before the time of
Nestore, that Christ had no human onind, that he was only Deity
and a human body. About A.D. 448, Eutyches, an abbot of
Constantinople, spread this belief, while opposing the Nestorians.
(Mosheim, cent, v.) At Ephesus, where the Council of 431 con-
demned Nestore, another Council in 449, condemned Flavian,
Patriarch of Constantinople, and others, for excommunicating
Eutyches. The Greeks called this Council " a band of robbers,"
because it " carried everything by fraud and violence." (Mosheim.)
Gibbon says, " It is certain that Flavian, before he could reach the
place of his exile, expired on the third day, of the wounds and
bruises he had received at Ephesus. The synod has been justly
branded as a gang of robbers and assassins." (Decline, ch. xlvii.)
Wichelhaus (p. 134) says that the Emperors Zeno and Anastasius
were favourable to the Monophysites, (a.d. 474 — 518) ; but that
when the Emperor Justin (518 — 527), began to remove the
Monophysite bishops from their sees, the Monophysites, chiefly
by the influence of Jacob Baradseus, separated themselves from
the Greek church, and became a distinct body, thenceforth
called Jacobites, from their connection, it is said, with Jacob
Baradseus. The Nestorians more abounded in the East of Asia ;
the Jacobites in the West, and in Egypt.
A body with such an origin, and such a creed, cannot be said to
have much claim to general confidence ; but Gregory Bar Hebreeus,
one of their learned men, is much relied on. Dr. Westcott calls
him "one of the most learned and accurate of Syrian writers."
(On the Canon, p. 236.)
*' Gregory Bar Hebr^us," Dr. Westcott says, " relates that
the New Testament Peshito was made in the time of Thaddaeus
and Abgarus, king of Edessa, when, according to the universal
opinion of ancient writers, the Apostle went to proclaim Christian-
ity in Mesopotamia. This statement he repeats several times, and
once, on the authority of Jacob, a deacon of Edessa, in the fifth
century. . . It is worthy of notice that Gregory assumes the
Apostolic origin of the New Testament Peshito as certain ; for while
he gives three hypotheses as to the date of the Old Testament
Version, he speaks of this as a known and an acknowledged fact.''^
(On the Canon, p. 236.) Bp. Walton said that if the Peshito was
" made by some one of the Apostles, it would have divine and equal
authority with the other sacred books." It is therefore worthy of
f=pecial notice that, according to Bar Hebrseus, the Peshito was
INTRODUCTION XXXIX-
*' known " to be of " Apostolic origin," and therefore was known
to be of the same authority as the Greek Text. Even Canon
Westcott calls attention to the unwavering and unqualified nature
of this testimony to a " known fact."
Bar Hebr^us was born 1226, and died 1286. He said, speaking
first of the O. 0. Peshito-Syriac, — " Eespecting this Syriac transla-
tion, there were three opinions ; the first, that it was translated in
the time of kings Solomon and Hiram; the second, that Asa the
priest translated it, when the Assyrian sent him to Samaria ; the
third, that it was translated in the days of Thaddseus the apostle,
and of Abgar, the king of Edessa, when also they translated the
New Covenant in the same Peshito form ;" that is, in the same
simple or faithful manner. (See the Syriac words in Prager, on
O. C. Peshito, p. 7 ; and a Latin translation in Wichelhaus, p. 61.)
Bar Hebr^us records also, in another place, the fact that Jacob
OF Edessa says, " that translators were sent by Thaddseus the
apostle, and Abgar, the king of Edessa, into Palestine, and trans-
lated the Scripture from Hebrew into Syriac." (See the Syriac
words in Walton's Prol. xiii. 16.) The words of Jacob of Edessa
refer to the 0. C. Peshito ; but Bar Hebrseus in the above extract
says that the N. C. Peshito was made at the time when Jacob of
Edessa said, in this passage, that persons were sent into Palestine
to translate the 0. C, Scriptures.
The Jacobites seem to have altered two passages in some
of their copies of the Peshito, to justify such expressions as that
" God was crucified for us," a statement which Gibbon says was
"imagined by a monophysite bishop." (Decline ch. xlvii. The
Trisagion.)
In Acts xx. 28, most of their copies have *' the church of the
Anointed, which he purchased with his blood ;" which is in agree-
ment with other copies of the Peshito. But Wichelhaus says that
Sabarjesus, a Nestorian Presbyter, mentions Jacobite copies which
had " the church of God ;" and that Asseman found in the Vatican
library a monophysite copy which has "of God." (p. 150.) Our
common English Version has *'of God;" but Griesbach and
Tischendorf adopted " of the Lord," as the true Greek text. The
general testimony of the Syriac copies is that " of the Anointed "
is the true text of the Peshito.
In Heb. ii. 9., most of the Jacobite copies say of Jesus, " He,
God, in his merciful favour, tasted death on behalf of every man."
This reading could be used to defend the statement that God was
crucified. The Nestorian copies have, "For he [Jesus], apart
from God, (or the Godhead)," etc. Origen, nearly 200 years before
Nestore lived, mentioned Greek copies which had a like reading. He
died about a.d. 254. Theodore bishop of Mopsuestia, a celebrated
Greek writer, who died about a.d. 429, said that some persons
had removed the reading, " without God," and had substituted,
Xl. INTEODUCTION.
" by the merciful favour of God." He said also tliat the context
shows that the apostle was not speaking of God's mercy, but of
the relation between the Deity and manhood of Christ. (See
Tischendorf's 8th edn., under Heb. ii. 9.) Tischendorf says, " From
these testimonies, it is certain that the reading, without God, did
not originate with the Nestorians ; for Origen found it in his
copies," There is no reason, therefore, to suppose that the
Nestorian text of the Peshito in Heb. ii. 9, is the result of any
change made by them ; but there is reason, on the contrary, to
regard it as part of the original text of the Peshito ; and a proof
that the Greek copies which had the same reading in the time of
Origen were correct.
The Jacobites did not con-tinije, as the Nestorians did, to
treat the Syriac as better than the Greek text. About a.d.
616, a new Syriac version of the N. C, was made by them. It was
from the Greek text, and followed it closely. It is called the Philox-
enian Syriac, from Philoxenus, its patron. Wichelhaus says that
the Jacobites seem to have thought that it would be wicked to
supplant the Peshito, and yet to have preferred the new version.
He thinks that the name Peshito came into use at this time, and
among them, because the Nestorians had no need of a distinct namo
for the Peshito. They had not, as the Jacobites had, a second
Syriac version.
Wichelhaus says also, that all the Jacobite teachers took delight
in making changes, called corrections and emendations, (p. 205) ;
and that after the Philoxenian version was made, they began to
conform, even their copies of the Peshito, to the Greek text, so
that, in estimating the worth of copies written after that date,
inquiry needs to be made whether they are Jacobite or Nestorian.
(p. 231.)
3. The Maronites give like testimony respecting the
origin of the Peshito. Bp. Walton says, " The Maronites were
so called from ^Blaro, an abbot. They were reconciled to the
Pope, and to the church of Eome, a.d. 1182, They have a college
of Maronites at Eome, founded by Gregory 13th," (who died in
1585), "from which priests and bishops are sent into their
country." (Walton, Poly. Prol. xiii. 2.) They are an offshoot from
the Jacobites. About the close of the seventh century many of the
Jacobites fled, to save their lives, partly to mountains in the north
of Mesopotamia, and partly to Mount Lebanon. Those who fled
to Lebanon divided into two parties ; one party submitted to the
emperors of Constantinople, and were called Melchites, that is,
Imperialists; the other party maintained a more independent
existence, and were called Mardaites, that is, Eebels. Of this
party John Maro became a leader, and a Patriarch. J. S.
^sseman, in his Bib, Or,, vol, i. p. 517., shows that Maro opposed
INTRODUCTION. xli.
both the Monophysites and the Nestorians. Maro seems to have
been a Monothelite, that is, one who held that in Christ there was
only one tuill. J. S. Asseman contends that he held the creed of
Eome, — that of two natures and one person ; but Gribbon says that
the Maronites, before they joined Eome, were Monothelites. He
says of them, " The unfortunate question of ove will, or operation
in the two natures of Christ, was generated by their curious
leisure. . . . Their country extends from the ridge of mount
Libanus to the shores of Tripoli. ... In the twelfth century the
Maronites, abjuring the Monothelite [ — the one luiW] error, were
reconciled to the Latin Churches of Antioch and Rome. . . . The
learned Maronites of the college of Eome haye vainly laboured to
absolve their ancestors from the guilt of heresy," that is, of
Monothelism. (Ch. xlvii.)
Gabriel Sionita, is one of the many learned Maronites who
have become eminent since the erection of the Maronite college at
Eome. Ancient Syriac writing was a kind of short-hand, in which
there was little more than the consonants written. While it was a
living language, the vowels could be supplied by the reader, though
not without liability to error. By degrees, signs were used, placed
at the top and bottom of the consonants, to indicate the true vowel
sounds. Bp. Walton, speaking of the Peshito, says, "That most
illustrious man, Gabriel Sionita, first put vowel-points to the
Syriac ; for before that time all manuscripts were destitute of
vowel-points," or nearly so. This was done by him for Michael
de Jay, in his splendid work, the Paris Heptaglot, a.d. 1628 — 45.
Bp. Walton gives the following testimony of Sionita to the
Peshito.
Sionita, says Walton, " testifies that the Peshito has always
been held in the greatest veneration, and held to be of the greatest
authority by all the populations which use the Chaldaic or Syriac
language, and has been publicly accepted and read in all their
most ancient churches, formed in Syria, Mesopotamia, Chaldsea,
Egypt, and finally, in those which are dispersed and spread
throughout all parts of the East. In this language they read, not
only the Scriptures, but liturgies also, and celebrate divine worship,
even in those places where Syriac is not to-day the mother-tongue;
although from those liturgies, and the longer responses of the
people, it is sufficiently evident that those liturgies were commonly
known and understood tuhen they first began to he iised.'^ (Prol. xiii.
Sec. 18.) In reference to Scripture, " the greatest authority " is
divine authority.
Eaust Nairon, a Maronite, is often referred to by J. S. Asseman
as a writer of eminence. He was one of the two editors of the
edition of the Peshito Syriac Version, printed by the side of an
Arabic Version of the N. T., in 1703, by command of the Roman
Congregation Be 2>ropaganda fide, for the use of the Maronites.
Slii. iNTRODUCTIOJf.
He also wrote tlie preface. In this he said, (p. 2.) "The Syriac
text excels in antiquity all other texts. By it very many places
■which in these are obscure, may be made plain." He proceeds to
endeavour to prove that the Syriac text is more ancient than the
Greek text of the Gospels. He mentions the common opinion that
the Syriac Gospels were translated from the Greek, and says that
there are better reasons for concluding that the Greek Gospels
were translated from the Syriac. The weak part of his argument
is, that he considers it certain that the sacred writers could not
have given details of words and events so numerous and so varied
as to time and place, unless they had made a luritten record of them,
when they heard, saw, or were first informed of them. He says,
that if they did make such a record, it must have been in their
own language, Syriac. To this it may be replied, that we have
very little evidence that any of them did make such records in the
Saviour's life-time ; and that they had no need of them, because
the Holy Spirit brought all things to their remembrance. (John
xiv. 26.) But the events which occurred were so extraordinary,
and Christ so often called attention to his teaching, by saying,
" He that has ears to hear, let him hear," that those who could
write, would of necessity think it worth while to keep a written
record of what they heard and saw, as Joseph us did of the events
of the Jewish war. Evidence that this was done by some persons
appears from what Luke says of the many who had " set forth in
order" the events of the gospel history, (Luke i. 1) ; and when he
says of himself, that he had '* closely followed up with exactness
from the first what had been delivered by those who, from the
beginning, were eye-witnesses;" he seems clearly to intimate that
what he wrote was from written records made by himself from the
first of what these eye-witnesses had told him ; so that F. Nairon
has, in these words of Luke, some support for his remark, that the
sacred writers in order to construct with accuracy, as witnesses,
what they knew of the " parables, miracles, and sayings of Christ,"
may have done so, unless the Holy Spirit's aid dispensed with
ordinary means, from records made in the life-time of Christ ; and
that as they then knew no langliage but their own native Syriac
tongue, these records must have been made in Syriac. (Introduc-
tion, pp. 2, 3, 4.)
Of Matthew, E. Nairon says, and correctly, that "all the ancients
bear witness that he wrote his Gospel in Syriac." (pp. 3, 4.) He
states also that Theophilact says the apostle John translated it into
Greek. He notices the singular fact that Matthew does not record
the ascension of Christ to heaven, and he draws from this the con-
clusion that the gospel was completed before that event took place,
(p. 6 )
Of John's Gospel, F. Nairon says that Alexander, (who was
bishop of Eome about a.d 109 to 119), stated that John opposed
IXTEODUCTIOX. xliii.
and confuted the error of Cerinthus, who in Jerusalem, Csesarea,
and Antioch, denied the Deity of Christ. F. Nairon saj-s, that
for this purpose John's Gospel must have been first written in
Ryriac. He says that Cerinthus afterwards went into Asia Minor.
Irenseus, who died about a. d. 200, says that John "published a
Gospel while he dwelt atEphesus, in Asia." (Lardner's Credibility,
bk. i. ch. xvii.) F. Nairon suggests that this may mean that
John, to meet the error of Cerinthus there, re-issued his Gospel,
and in Greek. He says that John, like Matthew, does not mention
the ascension, and that this implies that his Gospel was written
before it took place. He says also, that the Syriac modes of
speech in John's Greek Gospel, imply that it was first written in
Syriac. (p. 4.)
Of Mark, F. Nairon says that he preached the gospel in many
regions, and that some writers say that he wrote his Gospel in three
languages ; Greek, Latin, and Syriac. (p. 5.)
Of the Gospel of Luke, F. Nairon says, that from the writings
of Origen, Ambrose, Theophilact, and Epiphanius, it appears that
Luke was a Syrian from Antioch, and sent his Gospel first to
his own countrymen in Antioch, to oppose some false teachers there;
that for this purpose it needed to be written in Syriac, as well as in
Greek ; because, though Greek had been introduced by the Greek
rulers of Antioch, it was not the common language of the citizens.
He says also, that Greek was not the native language of Luke
himself, but acquired by him afterwards ; that this appears from
the statement of Jerome, that he was " a physician of Antioch,
and not ignorant of Greek." F. Nairon says, that the many Syriac
idioms in Luke's Gospel show that he was a Syrian.
Of the Acts of the Apostles, F. Nairon says that Jerome
states the book was written in Greek, but that Metaphrastes says,
Luke also wrote it in the language of his own country, which was
Syriac.
Of 1 JoHX, he says, that it was sent to Hebrew Christians who
lived beyond the Euphrates under the rule of the Piirthians, that
it was anciently called. The Epistle to the Parthians, and must
have been written in Syriac, the native tongue of the Hebrews
there, (p. 8.)
Of Hebrews, James, and 1 Peter, F. Nairon makes no special
mention ; but his remark, that all the epistles must " of necessity
have been written in the languages of those to whom they were
sent, or they could not have been understood by them," applies
specially to these epistles ; for their contents prove that they were
written to Hebrew Christians, and their native language, as F.
Nairon says, was Syriac. (p. 9.)
Of THE Epistles of Paul, he says, that to them, as well as to
all the epistles, the rule must be applied, that they must have been
written in the language of those to whom they" were sent. We
Xliv. INTRODTJCTION.
have Paul's letters in Greek, and we have them also in Syriac, with
abundant evidence that they were written in Syriac in the time of
the apostles. From what Peter says of Paul's Epistles, it ssenas
probable that they were circulated among Hebrew Christians in
Syriac, very soon after they were written. Syriac was the only
laneruage, as we have found, which was generally, and well under-
stood by all the Hebrews. Yet Peter, writing to the dispersed
Hebrew Christians of Asia Minor, speaks of all " Paul's Epistles,
as if well known among them, and not only those which Paul had
written " to them." (2 Pet. iii. 15, 16.) This reference to " allhi^
Epistles," seems to imply that those which he had written in Greek
were well known to Hebrews who knew little of any language but
Syriac ; and tends, by its agreement with the Syrian testimony, to
show that all the letters of Paul in the Feshito, were written in Syriac
in the time of the Apostles.
F. Nairon says in proof that The Peshito, as a whole, is
NOT A MERE TRA^^SLATION OF THE Greek COPIES, that the number
of books in it is different from that of the Greek text, which has
2 Peter, 2 and 3 John, Jude, and Eevelation. That the order of
books is also different from their order in most Greek copies ; for
James, 1 Peter, and 1 John, follow the Acts ; and that the Greek
text has passages which the Peshito has not.
He says that Luke xxii. 17, 18, is not in most copies of the
Peshito. " And he took the cup, and gave thanks, and said, Take
this, and divide it among yourselves ; for I say unto you, I will
not drink of the fruit of the vine, until the kingdom of God shall
come." Bishop Walton says, " These verses are not found in the
Vienna manuscript, nor in the one which we have mostly used."
They are placed in brackets by Dr. Lee, 1816, and in the Ooroo-
miah edition, to show, apparently, that they were not in the copies
followed.
The account of the adulteress, John viii. 1—11, which is in many
Greek copies, is absent from most of those of the Peshito. Bishop
Walton printed it in Syriac from a copy in the library of
Archbishop Usher, but said that it was absent from all preceding
printed editions. In Dr. Lee's edition, and that of Ooroomiah,
lines are placed across the page at the beginning and end of the
passage, with evident intention to show its absence from the copies
followed.
x\cts xxviii. 29: "And when he had said these words, the
Jews departed, and had great reasoning among themselves," is not
in the Peshito.
Nor is 1 John v. 7 : " There are three who bear witness in heaven,
the Father, the Word, and the Holy Spirit, and these three are
one." F. Nairon remarks that this verse is quoted by Cyprian,
(bishop of Carthage, 247—258), when writing on the unity of the
the Church, and that this was before Arius was born. (See the
INTRODUCTIOX. xlv.
edition of Cyprian's work by Le Preuse, 1593, p. 297.) Cyprian
says, " Eespecting tlie Father, and Son, and Holy Spirit, it is
written. And these three are one." F. Nairon suggests that this
verse was probably added to the epistle when published in Greek,
with view to meet more fully the denial of the Deity of Christ by
Cerinthus; and that its appearance in the Greek text, though
absent from the Syriac, tends to show that the epistle " was first
written by John in Syriac." (Nairon, p. 8.)
F. Nairon' s belief that a record was made in Syriac by
Matthew, Mark, Luke, or John, of events in the Saviour's history,
DURING HIS LIEE-TIME, receives some support from the contents of
the first three Gospels. It has been observed, that there are
passages in some of the Greek copies of these three Gospels, which
are in exactly the sam,e words as passages in others. Bishop
Herbert Marsh, in his translation of the Introduction of J. D.
Michaelis, vol. iii. pp. 160 — 409, prints an elaborate treatise on the
origin of the first three Gospels, and gives in Greek many instances
of these identical Greek passages. He says that it is " wholly
impossible " that these three historians, if they had no connexion
with each other, should have written in Greek, passages so identical,
(p. 168); and that " we are reduced to this dilemma. Either the
succeeding Evangelists copied from the preceding, or that all the
three drew from a common source." (p. 170.) After examining
various attempts made by others to account for this identity of
Greek words, he comes to the conclusion that internal proofs show
that these three writers did not copy words one from another,
(pp. 320 — 330.) At p. 361, he says that the verbal agreements
and disagreements of these three Gospels, can be solved in a
manner which is perfectly consistent with the inspiration of the
Greek Gospels, by admitting that " all three writers used copies of
a cowmon Hehreiv,''^ that is, a Syriac " document.''''
Stephen Evod Asseman, Archbishop of Apamea, a third Syrian
of the name of Asseman, in answer to an inquiry made by Dr.
Glocester Eidley, who published a work on the Peshito in 1761,
said, — " The first [Syriac] version of the N. T., is called the Peshito;
the Syrians believe that its translation of the Gospels was made either
by the Apostles themselves, or at least by the Apostle Thaddseus ;
that the Acts and Epistles were made by Apostolic men, and that
Ephraem, and other fathers, who flourished in the third and fourth
centuries, used that version." (Wichelhaus, p. 68.) Dr. N. Lardner
defines the meaning of " apostolical men," to be " disciples of the
Apostles, intimately acquainted with them," (Credibility, book i.,
chap. xxii. p. 536); men like "Mark and Luke, companions of
the Apostles." (chap, xxvii. p. 576.) Such men could obtain from
the apostles their correction of and authority for what they wrote.
Translations made from the Peshito for Christian bodies
are themselves testimonies that its authority was deemed as gre^t as,
xlvi. INTHODIICTION.
or greater than that of the Greek text. F. jSTairon, in the Intro-
duction already named, refers, as Bishop Walton has done also, to
a Syrian Commentator on Psalm xix., who asserts, in reference to
the "New Covenant," that "though the Armenians translated
from the Greek, they afterwards compared their copy with the
Syriac, and made it agree with the Syriac in particular places."
(p. 9.) An Arabic version in part, and a Persian version, were made
from the Peshito. (Wichelhaus, p. 214, also p. 152.)
In the above testimonies, NO element is wantestg of proof
HELD TO BE DECISIVE, that a book is what it is said to be. They
give, by their universal and continuous harmony, from very early
to the present time, proof that the Peshito had its origin in the
time of the Apostles, and was made under their care. They fully
satisfy the rule of Bishop Huet. They equally satisfy the rule laid
down by Dr. Westcott in his book on the Canon. They are testi-
monies respecting the belief of large Christian bodies ; a belief
attested by the treatment of the book as " sacred," and as a Divine
Eule of faith and practice. The Peshito is a witness, such as the
utmost efforts have failed to find in Greek copies of early date.
Yain, as yet, has been everj^ attempt, by means of Greek copies,
to give a text which is proved to be " brought back to the condi-
tion in which it stood in the sacred autographs." (Scrivener, Int.
pp. 6, 520.) But the Peshito, in the opinion of Wichelhaus, who
has studied it and its history with the greatest care, possesses a
Syriac text so ancient and so well preserved, that even if it were
due only to a human translator, it would be proved to represent,
with a few exceptions, a Greek text " most like to the autographs
of the apostles." (Wichelhaus, p. 264.) Canon Cook also, the
Editor of the Speaker's Commentary, says that the Syriac Peshito,
is the version which probably comes nearest to the autographs of the
Evangelists, especially in Matthew;" and that to it, and some
other authorities, "a higher value is to be assigned in some
cases," than to any Greek copies, because this version is ''more
ancient, and letter attested than any manuscripts." (First Three
Gospels, p. 143.)
YI. Internal evidence that the Peshito was made in
Cent. I., and is not a mere translation of the Greek.
Jestjdad said that the N. C. Peshito is " a translation made by
the care and solicitude of Thaddseus and other Apostles." Books
written, as the Gospel of Matthew was, in the Syriac of Palestine,
needed very little change when translated into the Sj'riac of Edessa.
Paul's letter to the Hebrews, the letter of James, the first of Peter,
and the first of John, were all addressed to Hebrews, and probably,
therefore, were first written in Syriac, the language of the Hebrews;
IXTRODUCTIOX. xlvii
and needed but few changes when translated into the dialect of
Edessa. These few changes were probably what Jesudad called a
"translation," so far as the word had reference to these books.
The Apostles, when taking the care and oversight of the translation
of all the books in the Peshito, were not bound as an uninspired
translator would have been, to follow always the exact words of
what was translated. They had divine authority to use whatever
difference of expression the Holy Spirit might guide them to adopt,
as better fitted for use in the translation.
If, therefore, in comparing the Syriac with the Greek text, we
find that they both express nearly the same meaning, but that in
places a supposed Greek original so differs in ivords from the Syriac,
that if the Syriac had been made by an uninspired translator, he
would be justly condemned for licentious departure from his Greek
copy, the reason may be, that the inspired translator has been
divinely guided to make that difference ; and if, in some of these
cases of different wording, the Syriac meaning be more clear, or
exact, or better adapted for Sj'rian readers than the Greek wording
is, those very differences become evidence of the correctness of
the Syrian belief that the Peshito was made " by the care and
solicitude of Apostles." Por it is evident that an uninspired
translator could not, as a rule, bring light out of darkness, clear-
ness out of obscurity, exactness and correctness out of ambiguity
and uncertainty. Persons familiar with the Peshito admit the
truth of Faust Nairon's remark, that the Peshito does really some-
times " make clear, things difficult or doubtful in the Greek."
(Introduction, p. 9.)
Bishop Walton quotes with approval the remark of De Dieu,
that " the true meaning of phrases which often occur in the N. T.,
can scarcely be sought from any other source than the Syriac.
(Polyg. Prol. xiii. 19.)
J. D. Michaelis says, *' the Syriac Yersion leads us sometimes
to just and beautiful explanations, where other help is insufficient."
(Marsh's Michaelis, vol. ii. p. 44.)
WiCHELHAUS REJECTS THE SYRIAN TESTIMONY that the Peshito
was made by •' the care of Apostles," and gives this reason for
doing so, — that it " does not in all things express and religiously
follow the Greek text ;" (p. 259.) But these differences, according
to Syrian testimony, are differences made by some of the apostles
THEMSELVES, in Writing or revising the same things in two
different languages. If, in some places, the expressions in the
Syriac are more exact, and make the meaning more clear, than
the Greek does, the fact that they difr'er fr(^m the Greek more than
a faithful translator from the Greek would have dared to differ,
favours the Syrian belief that they are due to that apostolic
authority which had a right to vary the mode of verbal expression,
where this was thought to be desirable, in a different language.
Xlviii. INTRODUCTION.
The following are specimens of those differences which Wichel-
haus mentions, and which, as he contends, compel the conclusion
that the Syrian belief which has existed from the first ages till
now, is a complete delusion. The reader will probably think that,
instead of proving this, there is nothing in them which is incon-
sistent with that belief.
The passages which are not in the Syriac, are not on that
account to be deemed of doubtful authority ; for if they are well
sustained by Greek copies, that is evidence that they were after-
wards added by Apostolic authority. Dr. Scrivener says that some
various readings are probably due to additions made by the sacred
writers themselves to some copies of their writings after these were
first issued. He says, " It may be reasonably thought that a portion
of the variations [in ancient copies], and those among the most
considerable, had their origin in a cause which must have operated
at least as much in ancient as in modern times, the changes
gradually introduced after publication, by the authors themselves,
into the various copies yet within their reach. Such revised copies
would circulate independently of those issued previously, and now
beyond the writer's control, and thus, becoming the parents of a
new family of copies, would originate and keep up diversities from
the first edition, without any fault on the part of transcribers."
(Intro., p. 18.)
In Matthew, six differences named by Wichelhaus as proof of
bad translation, are certainly not so. They are cases in which the
common Greek text is admitted to be corrupt, and the Eevisers of
the E. V. have followed the Peshito readings. They are v. 27;
ix. 13; xxii. 44; xxvi. 9, 60 ; xxviii. 9. In xiv. 24 also, some
Greek copies have, as the Peshito has, " many furlongs distant
from the land," instead of, '* now in the midst of the sea;" so
that it is doubtful whether the true Greek text differs from the
Syriac there. In vii. 14, the Syr. has, how narrow ; the Gk. has,
for narrow. In x. 10, Syr., staff ; Gk., some copies, staves ; some,
staff, xiii, 18, Syr., seed; Gk., sower, xiv. 13., Syr., on dryland;
Gk., on foot. xvi. 27, Syr., holy angels; Gk., angels, xxi. 34,
Syr., that they should send; Gk., to receive, xxii. 23, Syr., the
Sadducees were saying ; Gk., the Sadduces who say. xxii. 37,
Syr., and with all thy might; Gk. has it not. xxvii. 9, Syr.,
by means of the prophet ; Gk., by means of the prophet Jeremiah.
An error, for the words are in Zech. xi. 12, 13. la Matt, xxvii.
60, Syr., was hewn; they rolled, placed, departed; Gk., he had
hewn; he rolled, and departed, xxviii. 18, Syr., And as my
Father sent me, so I send you ; Gk. has it not.
In Luke, ix. 34, Syr., And they feared when they saw that
Moses and Elijah entered the cloud; Gk., and they feared when
those, (some copies have, when they) entered the cloud.
INTRODUCTION. xll'x.
In JoHX, vii. 39, the Syr. has, The Spirit was not yet given ; the
Gk., The Spirit was not yet. In viii. 1 — 11, the Syr. has not the
account of the adulteress. In the Gk., some copies are without it;
but others have it. It probably is due to an addition made by
John himself after his Greek Gospel was first issued. (See the
remark of Dr. Scrivener, quoted p. xlviii, from his Introduction,
p. 18.) It has in itself strong evidence of Apostolic origin.
In Acts, iii. 21, Syr., until the completion of the times of all
those things of which God has spoken ; Gk., until the times of the
restoration of all things, of which God has spoken, v. 37, Syr.,
in the days in which men were enrolled for the head-tax ; Gk., in
the days of the enrolment, x. 22, Syr., in a vision by a holy
angel ; Gk., by a holy angel, xii. 1, Syr., Herod the king, who is
surnamed Agrippa ; Gk., Herod the king. xii. 10, Syr., the iron
gate ; Gk., the iron gate which leads into the city. xiii. 13, Syr.,
Paul and Barnabas; Gk., those around Paul. xvii. 19, Syr., to
the house of judgment which is called Areopagus ; Gk., to the
Areopagus, xviii. 5, Syr., was restricted in speech ; some Gk.
copies have, was pressed in spirit ; others, was hindered in word ;
rendered in R. E. V., was constrained by the word, xviii. 7, Syr.,
Titus; Gk., Justus, xx. 4, Syr., Timothy, who was of Lystra ;
Gk., Timothy, xxviii. 13, Syr., Puteoli, a city of Italy ; Gk.,
Puteoli. xxviii. 29, Syr,, nothing; Gk., some copies. And when
he had said these words, the Jews departed, and had great reason-
ing among themselves. Other Gk. copies, and R. E. V"., have
nothing.
In Romans i. 1, Syr., Paul, called, and a Chief Messenger. The
Gk. has not the word and. The Gk. meaning is uncertain. The
Common and Revised E. Vs. have, called [to be] an Apostle ; but
the Gk. may be rendered, One called, an Apostle, v. 9, Syr., how
much more shall we now be declared just; Gk., how much more,
having now been declared just. xv. 6, Syr., God the Father; Gk.,
the God and Father. So also in 2 Cor. i. 3 ; Eph. i. 3 ; 1 Pet. i. 3.
In 1 Cor. vii. 35, Syr., but that ye may be faithful to your Lord
in a comely manner, not setting thought on the world; Gk., but
for what is comely and serviceable to the Lord, without interrap-
tion. x, 2, Syr., were immersed by means of Moses; Gk., were
immersed into Moses.
In Philippians, ii. 13, Syr., to will and to do that which ye
wish ; Gk., to will and to do on behalf of [his] good pleasure.
ii. 15, Syr., pure sons of God, who dwell among; Gk., children
of God without blemish, in the midst of.
2 Thess. 1. 7, Syr., with the power of his angels; Gk., with the
angels of his power.
1 Tim. ii. 15, Syr., but she is to have life [-bliss] by means of
her children, if they, [the women], etc. Gk., but she will be saved
by means of the beariug of children, if they, [the women], etc.
K IXTRODUCTIO^T.
In Hebhews, ii. 6, Syr., the Scripture; Gk., one somewliere.
vi. 2, Syr., the teaching of immersion; Gk., the teaching of im-
mersions, vi. 4, Syr., have gone down into immersion ; Gk., haye
been once enlightened, vii. 3, Syr., neither his father, nor his
mother, was written in family records, nor the beginning of his
days, nor the end of his life ; Gk., without father, without mother,
without family record, having neither beginning of days, nor end
of life. X. 32. Syr., in which ye received immersion; Gk., iu
which, having been enlightened.
In the wouds tjsed to describe church elders, there is
evidence that the Peshito is not a mere word-for-word translation,
as some imagine, of the Greek Text. The Syrians sometimes used
the Greek word episcopos, in the form of episcope. It is used in
Acts XX. 28, "The church — the assembly, over which the Holy
Spirit has made you overseers ;" for overseer is the meaning of
ejnscopos, anglicised in the word bishop. But in 1 Tim. iii. 1.
where the Greek has " the office of overseer," the Peshito has,
"the office of elder." In verse 2, the Greek has overseer; the
Peshito, elder. In Phil. i. 1, the Greek has, overseers, the Peshito,
elders. In Titus i. 7, the Greek has overseer, the Peshito, elder.
In 1 Pet. ii. 25, the Greek has overseer, the Peshito, care-taker.
So that the difference of the words used for the same office in all
these cases but one, shows that the Greek was not a mere transla-
tion of the Syriac.
In the names of places, the Peshito shows the same inde-
pendence of the Greek. In Matt. iv. 13, the Gk. has Capernaum ;
the Syr. has, The village of Nahum. In John iii. 23, the Gk. has,
-ZEnon ; the Syr. has. The Fountain of the Dove. In John xix.
38, the Gk. has Arimathea ; the Syr. has, Romtho ; in Acts xxi.
7, the Gk. has, Ptolemais ; the Syriac has, Acu.
Mr. Jer. Jones, in his work on the Canon, 1798, contends that
the use of the name Acu, for Ptolemais, is a decisive proof that the
Peshito must have been made not far in time from a.d. 70, when
Jerusalem was destroyed, (vol. i. p. 103.) He says that the most
ancient name of this place among the Israelites was Aco, or Acco,
Judges i. 31 ; that this name was afterwards changed to Ptolemais;
that some say it had its new name from Ptolemy Philadelphus,
about 250 B.C. He says it is certain that the old name Aco, was
antiquated and out of ase in the time of the Eomans, and that the
use of the old name Acu, in the Peshito, can be accounted for in
no other way, but by supposing that the persons for whom the
version was made were more acquainted with it, than with the new
name Ptolemais ; that upon any other supposition it would have
been absurd for him to have used Acu. He says, that until the
destruction of Jerusalem, one may suppose that the Jews may have
retained the old name Aco still, out of fondness for its antiquity ;
but, he says, " how they, or any other part of Syria, could, after
rK-TEODUCTIOX. ll.
the Ptoman conquest, call it by a name different from the Eomans?,
seems to me impossible to conceive. . . To suppose, therefore, that
this translation, in which we meet with this old name, instead of
the new one, was made at any great distance of time after the de-
struction of Jerusalem, is to suppose the translator to have substi-
tuted an antiquated name known to but few, for a name well
known to all." (pp. 104, 105.)
Mr. Jones says that a similar proof that the Peshito cannot have
been made much after A.D. 70, is found in the fact that the Peshito
often calls the Gentiles, as the Jews were accustomed to do, 'profane
persons, where the Greek calls them the nations, that is, the
Gentiles. The Peshito calls them profane, in Matt. vi. 7 ; x. 5 ;
xviii. 17 ; Mark vii. 26 ; John vii. 35 ; Acts xviii. 4, 17 ; 1 Cor. v.
1 ; X. 20, 27 ; xii. 2 ; 1 Pet. iv. 3. The expression is used, therefore,
throughout the Peshito. Mr. Jones says, that it shows that
the writer was a Jew, for no other person would, have called
all the world profane ; and that after the destruction of the
temple, all Hebrew Christians must have seen that other nations
■were not to be reckoned unclean and profane in the Jewish sense,
and that therefore this version must have been made either before,
or soon after, A.D. 70. (On Canon, Vol. i., pp. 106—110.)
It must be admitted, I think, that the above differences are not
inconsistent with the proof given by Syrian testimony that " the
Peshito was written by Apostolic authority." (Wichelhaus, p. 153.)
Those differences seem to indicate that the Apostles, who had
authority to deviate from their own words in one language, when
writing or revising copies in another, did so deviate with re^^pect to
the Peshito text, and the Greek text. And it is evident that Wichel-
haus and others, not only reject the evidence on which we must
rely in order to know the true origin of the Peshito, but also create
for themselves a difficulty which they do not solve ; namely, that
an uninspired translator, whom they praise for his great general
exactness,^ has to be accused by them of practising, in some places,
a "licentious" freedom of which no mere translator, if faithful,
can be supposed to have been guilty.
VII. Characteristic differences between the Peshito-
Syriac and the Greek.
^ The following passages, as well as the preceding, tend to illustrate
differences between the Syriac and the Greek. In some of them,
it will probably be thought that the Syriac has the truer meaning,
or expresses the true meaning more clearly than the Greek does.
The translation of the Greek is that of the Eevised E. Version,
the marginal readings of which imply some obscurity or ambiguity
in the Greek text.
d2
lii.
INTRODIJCTION.
The Peshito-Syriac.
Heb. V. 7. Also when he was clothed
with flesh, he offered up prayer. ... to
him who was able to bring him to life
from death.
VI. 2. The teaching of immersion.
IX. 28. The Anointed was offered np
once, and in himself he slew the sins of
many; and the second time he is to
appear without the sins, etc.
X. 5. But with a body thou hast clothed
me.
X. 12. This IPriest] offered up one slain
offering on behalf of sins, and sat down
at the right hand of God for ever.
X. 38. He who is righteous will have
life [-bliss] through trust in me.
XI. 1. Trust is persuasion about things
hoped for, as if they were things done ;
iand it is a revealing of those things
which are not seen.
XI. 12. Abraham, who was incapable
from age.
James 1. 18. The Father of lights willed,
and begat us by the word of truth.
II. 10. He who sins in one thing is con-
demned by the whole law.
II. 13. Ye are to be exalted by mercy
above condemning judgment.
III. 6. The tongue is a fire, and the
world of sin is like a wood; and the
tongue being itself in the midst of our
members, blackens our whole body.
IV. 5. Or think you that the Scripture
has said without reason, that the spirit
whijh dwells in us, covets eagerly
through envy ?
V. 11. Ye have seen the ending which
the Lord worked out for Job.
The Greek.
Who, in the days of his flesh, having
offered up prayers .... unto him that
was able to save him from death. Margin,
or out of death.
The teaching of baptisms. Margin, or,
washings.
Christ, having been once offered, to
bear the sins of many, shall appear a
second time, apart from sin, etc.
But a body didst thou prepare for me.
He, when he had offered one sacrifice
for sins for ever, sat down on the right
hand of God. Margin, or, for ever sat
down.
My righteous one shall live by faith.
Margin, Some ancient authorities read,
The righteous one.
Faith is the assurance of [things] hoped
for, the proving of things not seen.
Margin, assurance of, or, the giving sub-
stance to. Proving, or test.
As good as dead.
The Father of lights, of his own willj
brought us forth by the word of truth.
[An incredible statement. The false-
ness of it is self-evident. W.N.]
Whosoever shall stumble in one point,
he is become guilty of all.
Mercy glorieth against judgment.
The tongue is a fire; the world of
iniquity among our members is the
tongue, which defileth the whole body.
Margin. Or, a fire, that world of iniquity :
the tongue is among our members that
which, etc. Or, that world of iniquity,
the tongue, is among our members that
which, etc.
Or, think ye that theScipture speaketh
in vain ? Doth the spirit, which he made
to dwell in us, long unto envying ?
Margin. Or, The Scripture saith in vain,
the spirit which he made to dwell in us,
he yearneth for, even unto jealous envy?
Or, That spirit which he made to dwell
in us, yearneth [for us], even unto jealous
envy ? Or, instead of, he made to dwell,
some ancient authorities read, dwelleth
in us.
Ye have seen the end of the Lord.
INTRODUCTIOIi.
liii
The Peshito-Syriac.
1 Pet. ii. 21. And he bore our sins, all of
them, and carried them up in his iDody
to the cross, that we might he dead to
sin, and have life [-hiiss] by his righteous-
III. 20, 21. Into which [ark] only eight
persons entered, and were kept alive by
the waters. In likeness to which
example, ye also have life [-bliss] through
immersion, (not when ye wash the body
from filth, but when ye profess God with
a pure conscience,) etc.
v. 2. Take care [of the flock] spirit-
ually.
1 John iii. 1. Who has called us sons,
and has also made us sons.
The Greek.
Who his own self, bare our sins in his
body upon the tree, that we, having died
unto sins, might live unto righteousness.
Margin. Or, carried up our sins to the
tree.
Wherein few, that is eight souls, were
saved through water ; which also, after
a true likeness, doch now save you, [even]
baptism, not the putting away of the
filth of the fiesh, but the interrogation
of a good conscience toward God, etc.
Margin. Were savedj or, were brought
safely through water. Interrogation, or
incLuiry, or appeal.
Exercisingthe oversight.
That we should be called children of
God.
The different translations given by the Eevisers, show how unable
they were to decide what is the right meaning of the Greek in
some of the above passages. The different meanings given, leave
the reader in utter uncertainty as to what the right meaning is.
The meanings given by the Peshito are not only clear, but most of
them have the appearance of being also correct.
VIII. The result of trusting chiefly to certain- faulty
Greek copies, and slighting the Peshito- Syriac.
The Greek copies, from having been less carefully written than
those of the Peshito, abound with various readings, some of which
make the meaning of important passages uncertain. The result
is, that the infallible teaching of those parts of Scripture is said to
be destroyed.
Dr. Philip Schaff, who was President of the American com-
mittee which took part in preparing the Revised English Version
of 1881, says in his Companion to it, 1883, that, as " most of the
variations" of the Greek text "date from early transcription in
the first two centuries, an infallible text is impossible."
(p. 420.) He says this, as one who believes that the Scriptures
were given to be an " Infallible Guide in all matters of Christian
faith and duty." (p. 494.)
Dr. Scrivener suggests, that in the 2094 Greek manuscripts
now known, the variations may amount to more than 100,000.
Comparatively few of them affect the meaning of Scripture on
points of great importance. But a sufficient number of them do
so, to afford those who undermine the authority of Scripture, some
seeming reason for saying that if Divine guidance made it infallible
The aim of Biblical critics has
liV LNTEODUCTION.
been, as Dr. Scrivener says, '* to bring back the Greek text to the
condition in which it stood in the sacred autographs, by separating
the pure gold of God's word, from the dross which has mingled
with it through the accretions of so many centuries." (Introduction,
1883, p. 5.)
Dr. Scrivener admits, that notwithstanding the greatness of
past efforts, difficulties still "defy all our skill and industry to detect
and estimate aright." (P. 520.) All these difficulties arise, either
from wilful alterations, or from THE want of exact copying,
especially in the second century. Hence the extreme value of
copies of the Peshito, which are proved to have been made with
the greatest care and exactness from the first. This proof exists
in the marvellous agreement of all early copies, wheresoever and
by whomsoever made.
As Dr. Schaee says, to restore infallibility to the Greek text,
in doubtful places, by means of Greek copies, seems to be
" impossible." The only hope of knowing, in such places, what
is true, and what is false, seems to arise from the exactness of the
Peshito copies. Even the penmanship of some specimens of these,
as given by Professor Adler, is of great exactness and beauty ; and
the Eev. D. T. Stoddard, an American missionary at Ooroomiah,
in Persia, says of the Nestorian copies, ' ' They are sometimes very
beautifully written, and the best type can never exceed, and
perhaps not even rival them in elegance." (Grammar of Modern
Syriac, p. 21.) This is no slight proof of the care with which they
have been written.
Dr. Scrivener says, " The Peshito-Syriac has not yet received
that critical care on the part of editors which its antiquity and
importance so urgently demand," and "with such full means of
information within our reach, it will not be to our credit if a good
critical edition of the Peshito be much longer unattempted. (pp.
317-8.) But though a good critical edition is much to be desired,
there is far greater need of readiness on the part of Biblical critics,
to give to the Peshito the attention due to it, and the influence
which it ought to exercise. No great changes are to be expected
from a new critical edition, though such an edition is so much
to be desired.
The Eev. G. H. Gwilliam, M.A., of Oxford University, will, it
is to be hoped, be enabled to complete his new critical edition of
the Gospels of the Peshito, " based on a number of copies of very
great antiquity, and high critical value." (Studia Biblica, 1885,
pp. 153-4.) He has kindly told us in advance, that in this now
edition, " A certain number of corrections will be made, but that
these, for the most part, will be in comparatively unimportant
points of grammar and orthography." (Same, p. 161.)
Most critics of the Greek text have been too indifferent to
the testimony of religious bodies, in reference to Greek
INTEODUCTION. IV.
manuscripts. They have trusted too much to copies which have no
known support from the approval of any such societies. The
result is, that instead of establishing a Greek text upon a sound
historical basis, they have given us the result of theories, of specu-
lations founded on prohahilities, and on a comparison of copies which,
as Dr. Scrivener says, " are perpetually at variance with each other,'"
and " scarcely ever in unison,'' (Introd., p. 523.) These copies have
been unreasonably supposed to be of supreme authority, because
the substance on which they are written has survived that of other
copies more in use, and has brought them down from times when
Greek manuscripts, instead of being pure, were full of the errors,
both of those, and of preceding centuries.
The lamentable result is, that by the latest Greek Text, Drs.
Westcott and Hort seem to have done more harm than any earlier
Greek editors, by the selection of wrong readings, and by corrupt-
ing still more a text which they profess to improve. The statement
of Dean Burgon may, with apparent reason, be regarded as
lamentably true, that this text is "the most depraved which has
ever appeared in print." (Eevision Eevised, 1883, p. xxx.)
The Geeek copies called Aleph and B, are those on which
Drs. Westcott and Hort chiefly rely. They say that the readings
of these " should be accepted as the true eeadln'GS, until strong
internal evidence is found to the contrary." Yet, as Dean Burgon
has said, these copies " have come to us without a character, with-
out a history, without antecedents of any kind," (p. 14) ; except,
indeed, such antecedents as Canon Cook, in his " First Three Gos-
pels, (188:^)," has shown to be almost ascertained facts. He has
shown it to be in the highest degree probable, that these Greek
copies were made when Arianism was in high favour, and under the
superintendence of Eusebius of Csesarea, whom Jerome calls " The
standard-bearer of the Arian faction." (Cook, pp. 151, 164, 183.)
Canon Cook says that the omissions and corruptions of these two
Greek copies are ' * logically incompatible with an entire faith in the
Saviour's proper and true Divinity." (p. 177.) He says also, that
these two oldest manuscripts, Aleph and B, " are responsible for
nearly every change which weakens or perverts the record of sayings
and incidents in our Lord's life." (p. 142.) Among these changes
Canon Cook mentions the following. Drs. Westcott and Hort omit
the leading point in the title of Mark's Gospel, " ' Son of God,' an
act of singular temerity." (p. 35.) They reject, as a forged addition,
the account of our Lord's bloody sweat in Gethsemane ; Luke xxii.
44. They omit the doxology in the Lord's prayer. Matt. vi. 13,
" For thine is the kingdom," etc. They reject the first words
uttered by the Redeemer on the cross, Luke xxiii. 34, " Father
forgive them, for they know not what they do," (Cook, p. 106.)
They omit the last 12 verses of Mark, which Canon Cook calls a
mutilation without parallel in the critical history of the New
Ivi. INTRODUCTION.
Testament," (p. 120) ; and one wHcli removes Mark's account of
fhe ascension, removes the only statement in the Gospels that
Christ is seated at Grod's right hand ; removes an emphatic state-
ment of the necessity of faith, " and the most emphatic statement
in the New Testament as to the importance of baptism." (pp. 121-2.)
The following eminent critics have endeavoured to correct the
TEXT OF THE GrREEK TESTAMENT, and have published editions of
it. John Mill, 1707; John Jacob Wettstein, 1751-2; Griesbach,
1771-5; Lachmann, 1842-50; Tregelles, 1857-1879; Tischendorf,
8th ed., 1869-1872 ; Westcott and Hort, 1881. Most of these have
treated the Peshito-Syriac as of little importance.
Dr. John Mill, 1707, is spoken of by Dr. Scrivener as having
rendered " services to Biblical criticism, which surpass in extent
and value those rendered by any other, except, perhaps, one or
two men of our time." (Intro, p. 448.) He did not know Syriac,
but he collected the readings of the Peshito, relying on trans-
lations of it, and was sometimes misled. (Wichelhaus, p. 246.)
He speaks of the Syrians as gloryifing their version too much in
saying that it was made "ft?/ Thaddceus and other Apostles f^ hwi
he 'seems to concur with Bishop Walton and many of the learned,
in conjecturing that it was " made by Apostolic men in the age next
to that of the Apostles." He says that " beyond all doubt it was
used by the Syrians not long after the beginning of their church,"
which must have been begun about a.d, 35. (Prol., sec. 1237.) He
trusts to conjecture, and rejects Syrian testimony.
Wettstein says, that "if you listen to some men, this version
is the most ancient of all, and made by an Apostle, or Apostolic
man. . . . This is untrue, as will appear from what I subjoin."
His proofs consist of differences between it and the Greek text.
He regards it as the work of an uninspired translator, who, instead
of always following "the Greek text closely, used licentious
liberty in substituting some things for others, and in too frequently
giving a paraphrase." (Prol., p. 109.) The insufficiency of such
leasons has been shown in the preceding section, with reference to
like objections hy Wichelhaus.
Griesbach supposed that there had been three recensions, or
rectifications of the Greek text, one of which he calls Alexandrian,
another Western, and the third Constantinopolitan. He says of
the Syriac Version, " As printed, it is like none of these recensions,
and yet it is not wholly unlike any of them. In many things it
agrees with the Alexandrian, in more with the Western, in some
also with the Constantinopolitan. ... It therefore seems to
have been again and again revised at different times, according to
very different Greek copies. (Prol., sec. iii. 15 pp. Ixxi.-ii.) These
revisions of the Syriac are all pure conjectures ; and he admits that
his whole Greek text "is only his own judgment of various read-
ijigs." Wichelhaus says, " Ought not Griesbach to have distrusted
rNTRODUCTioN-. Ivii.
his recensions, wlien he found that the text of the Syriac version
combined the readings of those three recensions ? a version which
is held to be older than the time luhen those recensions had their origin ?
But men are accustomed to distrust all things rather than their
own opinion of them." (p. 240.)
Lachmais^n did not know Syriac, and he asks, " Of what use
would it have been to me to have learned the language of the
Syrians, while the most ancient copies of the Peshito, and those
worthy of trust, have not yet been classed and presented to view,
in the way in which I have divided the Latin ones P" (Pref. p. 24.)
This question has for suitable answer, that those who know
Syriac, have not only printed editions, but access also to ancient
manuscript copies. Wichelhaus says of those who act thus, * ' Even
those who appear to have laid up all store of learning, and to have
searched all library-shelves, that nothing may adhere which is
false or foreign to the text of the Bible, care not to study that
version of it, which all those who are most skilled in it say is most
ancient ; the numerous copies of which are of wonderful age, and
easily viewed, and which has been found to be equally one and the
same, not only in printed editions, but in manuscript copies, and
throughout the churches of the whole East." (p. 240.) Lachmann
says of the Eeceived Greek Text, that no learned man deems it
genuine. How is it then, asks Wichelhaus, that the Ancient
Syriac Version does not represent those readings which our critics
call ancient, genuine, best and true, but represents the Eeceived
Greek text? (p. 268.) " Lachmann praises what is ancient; he
wishes that nothing be received which is not proved to be ancient.
I wonder, therefore, why he does not think it worth while even to
refer to our [Syriac] Version. If his will is to form a [Greek] text
by readings from Origen, and the most ancient Greek copies ; he
will not deny that if we produce as a witness the Eastern Syriac
Version, we have in it documents more ancient still." (p. 268.)
Wichelhaus gives cases from Luke, in which he contends that the
Peshito is right, and Griesbach and Lachmann are evidently wrong,
(pp. 268-9.)
Dr. Tregelles is more daring still. He makes a statement
which Syriac copies prove to be utterly groundless, namely, that
"The Peshito-Syriac was frequently modernized from time to
time." (Gk. Test. Introductory Notice, p. v.)
TiscHENDORF Said in an edition of the Gk. T., dated 1858, that
*' The Peshito was made in the second century." Of this he gives
no proof, nor have I seen any clear evidence of it given by others.
Drs. Westcott and Hort assert in their Gk. T., that a foundling
Syriac fragment which has no known, nor seeming connection with
the Peshito, " renders its revised character a matter of certai7ity.'^
Dean Burgon's rebuke of this untruth has already been given at
p. XXV. Dr. Scrivener says, " Of this formal transmutation of the
Iviii. INTRODUCTIOlf.
Curetonian Syriac into the Peshito, (for this is wliat Dr. Hort
means, though his language is a little obscure), .... not one
trace remains in the history of Christian antiquity ; no one writer
seems conscious that any modification of this translation ivas made
in or before their times.'^ (Introduction, p. 533.) On Dr. Scrivener's
testimony we may fully rely.
This, then, is the state of the conflict : — These critics have all
BEJECTED the uniform Syrian testimony on a question of fact, —
the very testimony on which the rules of evidence teach us to rely,
as the only sure means of knowing the truth on points which we
cannot ourselves investigate. Dr. Joh^s^ Mill " was a friend of
truth," and he received the Peshito as a witness of what the Greek
copy was, from which, as he supposed, it was made, and said, that
except in some passages, " there could be seen in it, as a mirror,
the natural face of the Greek text, from which it was formed."
(Prol. sec. 1243.) But most of the other Greek editors speak evil
of the Peshito, though they give no proof of the evil ; this evil-
speaking is disproved by known facts. These charges being all
both unproved and disproved, the Peshito ought to be free from
suspicion of being marred and mis-shapen, as it has been said to
be. Meanwhile the Syrian testimony in its favour, remains uniform
and universal. "No clear evidence is adduced against that
testimony," as Bishop Walton says. (Prol. xiii. 16.) The credit of
the Peshito stands in reality all the higher, for its having passed
through the ordeal of having had to meet many charges, and being
untouched by any of them. The conduct of the accusers is viewed
with surprise and indignation. The harm they thought to do it,
falls on their own heads. They are distrusted. They are felt to
be unsafe, if not even dangerous guides.
On the other hand, the most elaborate attempts to restore
THE Greek Text to purity by the comparison chiefly of Greek
copies, is admitted to have been hitherto a failure. Dr. Scrivener
asks, as if almost in despair, " Is it true that we are thus [by past
failures] cast upon the wide ocean, without a compass or a guide ?
Can no clue be found that may conduct us through the tangled
maze Y Is there no other method of settling the text of the New
Testament than by collecting, and marshalling, and scrutinizing
the testimony of thousands of separate documents, now agreeing,
now at issue with each other." " Elaborate systems have failed,
as might have been looked for from the first. It was premature to
frame them in the present stage of things." " The delicate and
important process, whereby we seek to determine the comparative
value, and trace the mutual relation, of authorities of every kind,
■upon which " the attempt to restore " the original text of the N. T.
is based, . . . will (as we trust) gradually develop facts which will
eventually put us on the right road, although, for the present, we
meet with much that is uncertain, perplexing, ambiguous."
(Introduction, 1883, pp. 520-1.)
INTRODUCTION-. lix.
IX. Testimonies founded on knoayledge and esteem of
THE PeSHITO-SYKIAC.
Bishop Walton, 1657, had some degree, but only some degree,
of reliance on Syrian testimony respecting the Peshito. He said
that ' ' much is to be yielded to the general tradition of the Eastern
Churches, because no clear evidence is adduced in opposition to it,
and it is sustained by internal evidence in the Peshito, which
proves its great antiquity ; for 2 Peter, 2 & 3 John, Jude, and Eev.
are not extant in the old issue." The real Syrian tradition is, that
it was made not only in the time of the Apostles, but by the care
of Apostles ; as that tradition is related by Jesudad. But as related
by Bishop Walton, " The constant and uninterrupted tradition is,
that the Peshito was made in the time of the Apostles, either by
some of their disciples, or by Apostolic men.'^ Even this version of it,
implies that the disciples, or the companions, of the Apostles, would,
in the time of the Apostles, submit to them what they wrote, for
their correction, that it might have, as the writings of Luke and
Mark have, Apostolic authority. Bishop Walton admits, that if
*' it were made by any of the Apostles, it would have an authority
which is Divine, and equal to that of the other sacred books," and
he says that therefore " he would not readily admit that it was
made by any one of the Apostles." He says also, that '' no one up
to that time had affirmed its Divine authority ;" and yet this is
the very authority which the Syrians seem to say it has. (See
Chap, v., especially the words of Jesudad, and of the Indian
Christians.)
The Syrians have a tradition that the Peshito was made chiefly
by Mark. Bishop Walton thinks this incorrect, because "many
parts of the N. T. were written after his death, which Jerome and
others say took place in the eighth year of Nero," that is, in 62.
(Prol. xiii. 16.)
The great utility of the Peshito, in the view of Bishop Walton,
is, that Syriac was the language spoken by Christ and his Apostles,
and that the meaning of many expressions which occur in the
Greek N. T., can scarcely be discovered, except from the Syriac.
(Prol. xiii. 19.)
Jacob Martini was Professor of Theology in the University of
Wittenberg, and wrote a preface to the N. T. Peshito-Syriac, in
which he said, " It is a version, but of all, it is the first and most
ancient. . . It is a version, but made either by one of the Evan-
gelists, or at least, of those who . . . had the Apostles themselves
present, whom they could consult and hear, respecting many of
the more obscure places. To this only, therefore, when some
obscurity or difficulty occurs in Greek copies, can we safely go.
This only, when doubt arises respecting the meaning or translation
of any passage, can be consulted with safety and freedom from
Ix. INTRODUCTION.
error. By this only, the Greek Text is truly illustrated, and
rightly understood." (See Gutbier's Preface to his Syriac N. T.,
1663, p. 26.)
J. D. MiCHAELis, in his Introduction to the N. T., 1787, chap,
vii., sec. 4., says, '*The Syriac Testament has been my constant
study." In sec. 8., he says, " The Peshito is the very best translation
of the Greek Testament that I have ever read Of all the
Syriac authors with which I am acquainted, not excepting Ephrsem
and Bar Hebrseus, its language is the most elegant and pure. . . .
It has no marks of the stiffness of a translation, but is written
with the ease and fluency of an original." "What is not to be
regarded as a blemish, it differs frequently from the modern modes
of explanation ; but I know of no version that is so free from error,
and none that I consult with so much confidence in cases of
difficulty and doubt. I have never met with a single instance
where the Greek is so interpreted, as to betray a weakness and
ignorance in the translator ; and though in many other translations
the original is rendered in so extraordinary a manner as almost to
excite a smile, the Syriac version must be ever read with profound
veneration." " The affinity of the Syriac to the dialect of Palestine
is so great, as to justify, in some respects, the assertion that the
Syriac translator has recorded the actions and speeches of Christ
in the very language in which he spoke." "The Syriac New
Testament is written in the same language [as that of Christ], but
in a different dialect, ... in the purest Mesopotamian."
The question is, whether the contents of the Peshito are incon-
sistent with what the Syrians state to be a known fact ; namely,
that it was made in the time of the Apostles, and by the care of
the Apostles. J. D. Michaelis did not give the above testimony
with view to answer that question ; yet, what he says, shows that
he found the Peshito to be as accurate as it would be, if made
under Apostolic care. He had found "no version so free from
error." He found that " this must ever be read with profound
veneration." And owing to some unexplained cause, when he had
"difficulty and doubt" as to the Greek, he could with ''much
confidence consult " the Peshito.
The Eev. Jeremiah Jones said, " The Primitive Christians are
proper judges, to determine what book is Canonical, and what is
not." (On the Canon, vol. i. p. 43.) "The Greek copies, and the
Syriac ones, were both esteemed the Word of God, though in
different languages." (p. 103.)
Professor Wichelhaus, 1850, dwells much on the worth of the
Peshito. He calls it, " The most ancient witness, a version most
accurate, untouched and untarnished, ever transcribed and pre-
served by the Syrians with the greatest care." (p. 236.) He did
not see why, with some few exceptions, it should not be " most
like to the autographs of the Apostles." (p. 264.) He said, as Dr.
IXTRODTJCTION-. 1x1.
G. Eldley had done, *' The Peshito is older and better than all the
ancient Latin versions." (p. 77.) The Common English Yersion is
from a Greek text much like the Peshito. Wichelhaus remarks,
that ' ' the ancient Syriac yersion represents the Eeceived Greek
Text." (p. 268.) This is a point of deep interest to all to whom
the Common English Version is dear.
He asserts that, with certain exceptions, the Peshito "is to be
esteemed to be amongst the best and firmest aids for the right
construction of the [Greek] text." (p. 270.)
The Eev. Ezka Stiles, D.D., President of Tale College, in the
United States of America, said, in an Inaugural Oration, "In
Syriac, THE greater part of the New Testament (I believe) was
ORiGESTALLY WRITTEN", and not merely translated, iisr the Apostolic
AGE The Syriac Testament, therefore, is of high authority ;
nay, with me, of the same authority as the Greek." (Appendix
to Dr. Murdock's English Translation of the Peshito, New York,
1851, p. 499.)
Dr. James Murdock:, Professor of Ecclesiastical History, at New
Haven, Connecticut, TJ. S., America, and Author of an English
Translation of the Peshito, 1851, says that Dr. Ezra Stiles was not
the only person who believed that " the books of the greater part
of the New Testament were originally whitten in Syriac."
He thinks that the Peshito " may he something more than a mere
translation ; that it may have nearly, or quite equal authority with
the Greek." (P. 500.)
Dean John W. Burgon, B.D., was the author of three articles
in the Quarterly Eeview, which, he says, were " wrung out of me
by the publication on May 17th, 1881, of the Ee vision of our
Authorised Yersion of the New Testament." In compliance with
much solicitation, he published them separately in 1883, under the
title of "The Eevision Eevised." (Pref, p. ix.) He felt conscious,
after the publication of his first article in October, 1881, that
enough was even then on record, " to secure the ultimate rejection
of the Eevision of 1881," and that " in the end, it must be univer-
sally regarded as — what it most certainly is — the most astonishing,
as well as the most calamitous literary blunder of the age." (Pref.
pp. X. — xi.) He knew that " by demonstrating the worthlessness
of the neiu Greek text of the Eevisionists," he had proved that " the
English translation of it must be incorrect." He soon found that
" the Eevised English, would have been in itself intolerable, even
had the Greek been let alone." (p. xii.)
Dean Burgon says, " I am able to prove that this Eevision of
the Sacred Text is untrustworthy from beginning to end." (p. v.)
" The systematic depravation of the underlying Greek, is nothing
but a poisoning of the River of Life at its sacred source. Our
Eevisers, (with the best and purest intentions, no doubt), stand
convicted of having deliberately rejected the words of
Ixii. IXTHODUCTIOX.
IxspiRATiON in every page, and of having substituted for them
fabricated readings, which the church has long since refused to
acknowledge, or else has rejected with abhorrence, and which only
survive at this time in a little handful of documents of the most
depraved type The Eevisers have, in fact, been the dupes of
an ingenious Theorist If any complain that I have some-
times hit my opponents rather hard, I take leave to point out, that
.... when THE WORDS OF Inspiration" are seriously im-
perilled, AS NOW THEY ARE, it is Scarcely possible for one who
is determined effectually to preserve the Deposit in its integrity,
to hit either too straight, or too hard." (pp. vi. — viii.) *' I traced
the mischief " (done by the New Greek Text of the Eevisers) " home
to its true authors, — Drs. Westcott and Hort, a copy of whose
unpublished text of the [Greek] N, T., the most vicious in existence^
had been confidentially, and under pledges of the strictest secrecy,
placed in the hands of every member of the revising Body."
(p. xi.)
In answer to Dean Burgon, it was insinuated that he could not
disprove the theory of Drs. Westcott and Hort. This, he says,
compelled him to demonstrate that " in their solemn pages," there
is only " a series of unsupported assumptions ; .... a tissue as
flimsy and as worthless as any spider's web," (p. xiv.)
Dean Burgon says that the Greek Text, which is commonly called
*' THE Eeceived Greek Text," is confessedly, at least 1530 years
old." (p. XX.) Dr. Hort admits (see his Intro, to Gk. T., p. 92),
that ' ' The fundamental text of late extant Greek manuscripts
generallj^," that is, of copies which have had the approval of
Christian ho dies, on which bodies we have to rely, as on well-
informed and credible witnesses to the truth ; he says that the text
of their " manuscripts generally, is, beyond all question, identical
with the dominant Greco-Syrian text of the second half of the
fourth century;" that is, with the text approved by both Greeks
and Syrians, from A.D. 350 to 400. Of this text the Peshito is one
member. This is the text which Dean Burgon says is 1530 years
old.
But the theory or conjecture which it has pleased Drs. Westcott
and Hort to adopt, is, that the original Greek text was very
different from this, and is contained in a few copies of the
fourth, or next following centuries, which are not known to have
been approved hy any large bodies free from serious error. To
account for the fact that the text of these few copies was " gener-
ally " rejected by Greeks and Syrians, Drs. Westcott and Hort
gamble with conjecture. They cannot find history to quote, and
therefore invent fictions. Their chief fiction is, that " a new text "
was formed, " different from all " preceding texts, of which there
had grown up three; and that this new text was "a work of
attempted criticism, performed deliberately by editors," (Intro, to
iXTRODrcTiox. Ixiii.
■Ok. T,, p. 133) ; that there was " an authoritative revision of Greek
texts at Antioch, which revision was then taken as a standard for
a similar authoritative revision of the \_PesMto] Syriac text ; that the
Greek text was itself at a later time subjected to a second authori-
tative revision ; but that the Yulgate [Peshito] Syriac did not
undergo any corresponding second revision." (Intro, to Gk. T.,
P-137.)
The invention of what is unsaid in history, under pretence of
proving the facts of history, and with respect to infallible truth, is
as rash as it is wrong. But the use made of this invention of revis-
ions which never took place, is more rash still, for it is assumed
that the best text of Greek and Syriac copies was rejected by the
Eevisers in both cases ; that the purer texts were abandoned, and
the more corrupt adopted throughout both Greek and Syrian bodies
in all following ages. Drs. Westcott and Hort conjecture that the
leading Christians in those bodies were so weak, or so wicked, that
they preferred "acceptability" to "purity of text," and were so
" capricious," that their " new interpolations," their forged addi-
tions, " were abundant." (pp. 134-5.) On the ground of this
slanderous assumption, they please to decide, that any reading
which is "distinctly Syrian, is to be rejected at once," (p. 163);
and that the whole line of Greek and Syriac manuscripts in which
this alleged " new " text is found, is to be rejected also. What evil
influence can possibly have so possessed and blinded minds trained
to reason rightly, that they can say what is so unreasonable ?
On this subject Dean Burgon says : — " We are invited to make
our election between fact and fictiox." (p. 293.) If there had
been such a revision, " we should insist that no important deviation
from such a Textus Receptus as that, would deserve to be listened to.
In other words, if Dr. Hort's theory about the origin of the Textus
Heceptus have any foundation at all in fact, it is ' all up ' with Dr.
Hort. He is absolutely nowhere." (p. 293.) But no such authori-
tative revision is recorded as having ever occurred. " As a mere
effort of the imagination," says Dean Burgon, " it is entitled to
no manner of consideration or respect at our hands." (p. 277.)
But if it had occurred, then, accordiog to Dr. Hort's theory, we
should behold on one side the " choice representatives of the
wisdom, the piety, the learning of the Eastern Church, from a.d. 250
to A.D. 350. On this side sits Dr. Hort. An interval of 1532 years
separates these two parties." (P. 288.) " According to Dr. Hort,
by a strange fatality, — a most unaccountable and truly disastrous
proclivity to error, — these illustrious fathers of the church have
been at every ijxstsint substituting the spurious for the genuine, — a
fabricated text in place of the Evangelical verity. Miserable men !"
(p. 289.) " The self- same iniquity [was] perpetrated," Dr. Hort
supposes, in the case of the Peshito, as in the case of the Greek
text. '• One solitary witness " to the true text, " Cureton's frag-
Ixiv. INTRODUCTION.
mentary Syriac, is suffered to escape, and alone remains to exhibit ib
mankind the outlines of primitive truth ;" a fragment which is in
reality "utterly depraved."_(R. E., pp. 279,289.) "Who is it
who gravely puts forth all this egregious nonsense ? It is Dr. Hort,
at pp. 134, 135," of his Introduction. According to him, those
primitive fathers have been the great falsifiers of Scripture, have
proved the worst enemies of the Word of God. And (by the hypo-
thesis), ' ' Dr. Hort, at the end of 1 532 years, aided by codex B, and
his own self- evolved powers of divination, has found them out,
and now holds them up to the contempt and scorn of the British
public." (R. R. p. 290.)
Dean Burgon says that the admission by Drs. Westcott and
Hort of "the practical identity of 99 out of 100 of our extant
Greek manuscripts," with what they call " the Greco-Syrian text
of the second half of the fourth century," makes the following the
only question to be answered, " How is this resemblance to be
accounted for P" and he replies, " Certainly not by putting forward
so violent and improbable — so irrational a conjecture as that . . .
an authoritative standard text wa,s fabricated at Antioch;" but by
owning that in the similar text of those Greek copies of 350 — 400
A.D., and of the Peshito- Syriac version, and the mass of Greek
manuscripts, there is probably a ^^ general fidelity to the inspired
exemplars themselves, from which remotely they are confessedly
descended." (R. R., p. 295.)
" The yery little handful" of Greek copies to which Dean
Burgon refers as those on which Drs. Westcott and Hort chiefly
rely in opposition to all other sources of information, are those
four which are called B, Aleph, C, and D. He says, it matters
nothing to these editors "that all four are discovered, on careful
scrutiny, to differ essentially, not only from 99 out of 100
of the whole body of other extant manuscripts, but even/rom one
another ; the last circumstance being obviously fatal to their cor-
porate pretensions," because it proves that "in different degrees
they all exhibit a fabricated text." He says, ' ' that when compared
with the Commonly Received Greek Text, B and Aleph have 8972
omissions, additions, substitutions, transpositions, and modifica-
tions ; that these are by no means the same in both;" and that
" these four codices, be it remembered, come to us without a
character." (R. R., pp. 11, 12, 14.)
The Rev. F. C. Cook, M.A., Canon of Exeter, and Editor of the
Speaker's Commentary, published in 1882, a valuable work on
" The Revised Version of the First Three Gospels." He mentions
the Peshito thus : — " The Peshito, an independent version, and of
the highest value." (p. 37.) "Occupying the highest place among
ancient versions." (p. 81.) He names it as being one of the
" authorities to which, in some cases, a higher value is to he assigned,
than to any manuscripts,''' because it is " more ancient, and better
IXTRODUCTIOX. Ixv.
attested" fhan these. He saj-s that it Is "the vr>r>ion which
probably comes nearest to the autographs of the EvangeUsts, especi-
ally of Matthew ;" and that " It supports the old Eeceived [Gk.]
Text in the passages which he dwells upon, as of special import-
ance." " For my own part," he says, " I do not doubt that this
version is more trustworthj'' than manuscript B, especially as
evidence against omissions. In fact, in the great majority of
disputed readings, that which has its decided support, has a. prima
facte claim to preference, if not to absolute acceptance.''^ (pp. 143-4.)
His remarks on the two Greek copies, B and Aleph, which are
relied on as the chief foes of the Peshito-Sj-riac text, are very
important. He says that they " were certainly written at a time
when Arianism was in fuU ascendancy ; when Eusebius of Csesarea
was the most prominent and the most influential leader of that
party," (p. 244); and that a "combination of facts, external and
internal, appears to be incompatible with any other hypothesis,
than that these two manuscripts which have furnished the Eevisers
of the E. V. with their new Greek text, were among those which
Eusebius prepared by the order of Constantine." (p. 243.) He
says that the Peshito-Syriac Version " must surely be regarded as
the most trustiuorthy ivitness to the state of the text, as received from
the beginning in Palestine, and all the adjoining districts ; that it
gives us distinct intimation of the existence of words, clauses,
entire sentences, which are obliterated or mutilated in those two
manuscripts ;" and he asks whether '* we can hesitate as to which
testimony has the best, the only rightful claim to accept-
ance ?" (p. 245.)
Of B, Aleph, C and D, Canon Cook speaks as Dean r)ur2:on
does. He confirms "the charges of corruption and depravation
made against B, Aleph, C and L," (p. 229) ; and says that i) is,
" of all manuscripts, the least trustworthy." (p. 214.)
Of B and Aleph he says, " I hold it as all but certain that they were
written at Csesarea, between 330 and 340 A.D., under the direction
of Eusebius," (p. 245); whom Jerome called "the standard-
bearer of the Arian faction." (p. 166, note.) He says that the
Greek Text followed by the Eevisers, as well as by L)rs. Westeott
and Hort, is "virtually identical with B." (pp. 133, 149.)
Manuscript A differs in character from the rest of " the oldest
five Greek manuscripts ; Aleph, A, B, C and D." (Dr. Scrivener's
Intro. 523.) " Manuscript A is the representative," says Canon
Cook, " according to Westeott and Hort, of their [imaginary]
Syriac recension. It actually represents the text which was
adopted and used, without the slightest indication of doubt, by the
great divines, the masters of early Christian thought in the fourth
century," (p. 217); it is the text "generally followed" in the
later manuscripts, " especially in those which appear to have been
the chief authorities for what is called the Textus Receptus, which,
ixvi. INTRODirCTION.
as Dr. Scrivener and others have shown, is the foundation of our
Authorised Version." (P. 133.)
Canon Cook says of the general mass of Greek manuscripts,
which many critics despise, that " they ought not to be disregarded
on the mere score of inferior antiquity. Because they record the
tradition of the churches for some ten or twelve centuries, and, as
Dr. Hort admits, represent the fathers of the fourth century, in-
cluding Chrysostom, and those who lived after him." (P. 228.)
The testimony of Canon Cook, therefore, to the value of the
Peshito-Syriac, is very strong ; and he represents that testimony,
as others do, to be in harmony with the Greek copy called A, with
the text approved by early Greek writers, with the text of the mass
of Greek copies, and with that followed in the Common English
Version ; and also as being opposed to that of Drs. Westcott and
Hort, and of the Eevised E. V.
Dr. Scrivener, Prebendary of Exeter, is said by Dean Burgon
to be '' facile princeps, without question first, in Textual Criticism."
(E. Ed. vii.) He is also named by Canon Cook as " that most cautious
and judicious critic, the very foremost among those who in England
combine reverence for God's Word with the most thorough appre-
ciation of every point bearing upon the criticism of the New Testa-
ment." (OnE. Vn. p. 120.)
Dr. Scrivener says in his Plain Introduction, pp. 312, 313, "The
grievous divisions of the Syrian Christians have now subsisted for
fourteen hundred years, and though the bitterness of controversy
has abated, the estrangement of the rival churches is as complete
and hopeless as ever. Yet the same translation of Holy Scripture
is read alike in the public assemblies of the Nestorians among the
fastnesses of Coordistan, of the Monophy sites who are scattered
over the plains of Syria, of the Christians of St. Thomas, along
the coast of Malabar, and of the Maronites on the mountain-
terraces of Lebanon. Even though the Maronites acknowledged
the supremacy of Eome in the twelfth century, and certain Nes-
torians of Chaldsea [did so] in the eighteenth, both societies claimed
at the time, and enjoy to this day, the free use of their Syriac
translation of Holy Scripture. Manuscripts too, obtained from
each of these rival communions, . , . . all exhibit a text in every
important respect the same.''
Dr. Scrivener says that "The mere fact that the Syriac manu-
scripts of the rival sects, whether modern, or as old as the seventh
century, agree with each other, and with the citations from [the
Syriac Gospels by] Aphraates, a.d. 337-45, in most important
points, seems to bring the Peshito text, substantially in the
SAME STATE AS WE HAVE IT AT PRESENT, UP TO THE FOURTH
CENTURY OF OUR ERA. ... Of this version there are many codices,
of different ages, and widely diffused. Of the Curetonian but one."
*' Adler (p. 3) describes a copy of the Peshito in the Vatican, dated.
rNTRODucTioN. Ixvii.
A.D. 548. From tlie Peshito, as the authorised version of the Oriental
church, there are many quotations in Syriac books, from the fourth
century downwards." (P. 322.) "We are sure that Christianity
flourished in these regions [that is, the regions of Antioch and
Edessa] at a very early period The universal belief of later
ages, and the very nature of the case, seem to render it unquestion-
able that the Syrian Church was possessed of a translation, both
of the Old and New Testament, which it used habitually, and for
public worship exclusively [of any other], from the secoistd
CEiSTTUEY of our era downwards. As early as a.d. 170, the Syriac
is cited by Melito on Gen. xxii. 13. See Mill, Prol. 1239 ."
(P. 312.)
In strong contrast with this proved agreement of all Syriac copies
from all quarters, from the fourth and six centuries till now, is Dr.
Scrivener's reliable account of THE comiuPT state of the G-reee
COPIES. He says at p. 532, "During the EmsT half of the
SECOND CENTURY," that is, between a.d. 100 and 150, " must have
originated the wide variations from the prevailing text, which exist
in primary authorities, both manuscripts and versions ; variations
which survive in D, of the Greek, and in some of the old Latin
codices. The text they exhibit is distinguished as Western." Its
readings are " the earliest which can be fixed chronologically. . . .
The chief and most constant characteristic of the Western readings
is a love of paraphrase. Words, clauses, and even whole sentences,
were changed, omitted, and inserted, with astonishing freedom. . . .
There was a disposition to enrich the text, at the cost of its purity,
by alterations or additions taken from traditional, and perhaps
from apocryphal, and other non-biblical sources." (Dr. Hort, pp.
120, — 2-3, quoted by Dr. Scrivener, pp. 532-3.) Dr. Scrivener
gives passages from B and Aleph, the oldest copies now existing, in
proof of their corrupt state, (pp. 543—552) ; and says that the text
which Drs. Westcott and Hort have built chiefly on them, "is
destitute, not only of historical foundation , but of all probability,'^
(p. 542) ; that it is " even visionary." (P. 531.)
Dr. Scrivener says that " During the whole of the third and fourth
centuries, changes appear to have been going on without notice ;"
those of them which are 'called Western, in Africa, France, and
North Italy ; those of another kind, in Egypt and its neighbour-
hood ; and of a third kind, in Syria, Antioch, and Constantinople,
(p. 554); and that " a^Z that can be inferred from searching into
the history " of the Greek text, " amounts to no more than tliis : —
that extensive variations .... subsisted in it from the earliest
period to which our records extend," (p. 519); and that " beyond
this point our investigations cannot be carried, without indulging in
pjleasant speculations, which may amuse the fancy, but cannot inform
the judgment." He says that he is " brought reluctantly to this
conclusion after examining the principles laid down by Bengel,
e2
IXVIU. INTRODUCTION.
Griesbach, Hug, Scholz, Lacliinann, by his disciple Tregelles, and
by Professor Hort and Canon Westcott." (pp. 519-20.) He says,
" Elaborate systems have failed," (p. 520) ; " for the present, much
is uncertain, perplexing, ambiguous." (p. 621.) He knows of no
means of giving sure proof, by means of Greek copies, of what
readings are true, and what false.
The result of comparing Greek copies, is, in many cases, nothing
but an opinion about prohahility ; and Dr. Hort admits that these
fallible opinions show " great diversity of judgment." (Scrivener,
p. 541.) It is self-evident that decisions of this kind fail utterly
to establish a sure text, such as God's book must have, to be in-
fallible. The attainment of such a text in many places, from the
mere study of Greek readings, seems to be a forlorn hope.
. How IMMENSELY IMPORTANT, therefore, is the certainty given
by the agreement of Syriac copies ! They retain almost throughout,
XhGiv first form, and are, as Dr. Scrivener says, " in every impor-
tant RESPECT the same." (p. 313.) He states that, " Literary his-
tory can hardly afford a more powerful case than has been established
for the identity of the Syriac Version now called the Peshito,
with that used by the Eastern church long before the great schism
had its beginning;" that is, long before A.D. 431. (p. 313.) He says,
' ' The Peshito has well been called the Queen of versions of Holy
Writ, for it is at once the oldest, and one of the most excellent. '
** It is composed in the purest dialect of a perspicuous and elegant
language. . . . No version can well be more exempt . . . from
stiffness of expression ; yet, while remarkable for its ease and
freedom, it very seldom becomes loose or paraphrastic." (p. 319.)
** It is assigned by eminent scholars to the first century, undoubtedly
it is not later than the second." (Contributions, 1859, p. 14.)
As to THE RESEMBLANCE of the Peshito to other texts, Dr.
Scrivener says that " It habitually upholds the readings of A, one
of the oldest uncial copies, those of the later uncials, and of
the vast majority in cursive characters." " I claim for codex A
and its numerous companions, peculiar attention by reason of their
striking conformity with the Peshito Syriac." (Contributions, 1859,
p. 14.) " Beza was the true author of what is called the Keceived
Text." (Intro, p. 441, note.) " Beza's text of 1598 is found on
comparison to agree more closely with the Authorized Version than
any other Greek Text." (See Greek Text with variations of Eevised
Version, 1881 ; preface, p. 8.)
The UNTRUTH OE STATEMENTS AND CONJECTURES made by Dr.
Tregelles, Dr. Westcott, and Dr. Hort, against the Peshito, in order
to sustain their own Greek texts, is fully shown by Dr. Scrivener.
Dr. Tregelles collated a Nestorian manuscript of the Peshito called
Eich, 7157, and has said in Home's Introduction, p. 264, that the
greater part of the materials afforded by a comparison of manu-
scripts with the printed text, for a critical revision of it, "relate to
INTRODUCTION. Ixix.
grammatical forms and paa-ticulars of that kind." (Scrivener's Int.
p. 318.) Yet Dr. Scrivener, writing in 1859, said, that though
" this precious document [Rich, 7157] had been collated throughout
by Dr. Tregelles, together with several other manuscripts of high
antiquity in the Museum," and though Dr. Cureton, Mr. Ellis,
and two German scholars, had found that these " venerable manu-
scripts exhibit a text singularly resembling that of the printed
editions," Dr. Tregelles had spoken of the Peshito, in his "Printed
Text of the Greek N. T., 1854," p. 170, as '* the version commonly
'printed as the FesMto." *'He would persuade us," says Dr.
Scrivener, that the sects of * ' the whole Eastern Church, distracted
as it has been, .... havelaidasidetheir bitter jealousies in order
to substitute .... a spurious version, in the room of the Peshito,
— that sole surviving monument of the first ages of the gospel in
Syria ! Nay more, that this wretched forgery has deceived Oriental-
ists profound as Michaelis and Lowth." (Contributions, pp. 14, 15.)
Drs. Westcott and Hort have represented the Peshito, in the
Introduction to their Greek Testament, as made in the third or
fourth century out of a corrupt text called the Curetonian Syriac,and
have implied that all the Syrians have been deceived as to its origin.
(Intro, p. 84.) Dr. Scrivener says, *' Of this two-fold authoritative
revision of the Greek text, and of this formal transmutation of the
Curetonian Syriac into the Peshito, . . . not one trace remains in the
history of Christian antiquity ; no one writer seems conscious that
any modification, either of the Greek Scriptures, or of the vernacular
translation, [the Peshito], was made in, or before their times. . . .
Yet Dr. Hort regards his speculative conjecture as undoubtedly truef^
and, though he believes that this recension was '* made deliberately
by the authoritative voice of the Eastern Church," he declares that
all readings so made *'must be at once rejected, (p. 119); thus
making a clean sweep of all critical materials, — Fathers, versions,
manuscripts uncial and cursive, comprising about nineteen-twentieths
of the whole mass, which do not correspond with his preconceived
opinion of what a correct text ought to be," p. 163. (Scrivener's
Intro., p. 533-4.)
These last remarks apply equally to the untruthful statement of
Dr. Tregelles, in the Introduction to his Greek Testament, that
"The Peshito-Syriac was frequently modernized from time to
time." (p. V.)
When the word of God is in question, it is necessary to know
and show who are trustworthy, and who are not.
The above statements, made by persons well informed and of
faithful mind, will aid some, it is hoped, to arrive at the truth, by
as short a path as the breadth of the field permits. Most of these
witnesses reject the Syrian testimony that the Peshito was made in
the time, and by the care of the Apostles. But they give no good
reason for doing so, nor is it easy to see why. if Greek testimony
IXX. INTRODUCTION.
is accepted as proof of the Apostolic origin of tlie Greek text,
Syrian testimoiiy should not be received as proof of the Apostolic
origin of the Syriac text. But it is evident that even on the sup-
position that the Syriac is but a man-made translation, the three
facts, that it was made at so early a date, that there is no proof
that it was greatly altered in the first centuries, as the Greek copies
were, and that the agreement of existing copies, and of quotations
from it, show that it has remained without material change from
the fourth century till now ; these facts prove that its text has a
purity and a stability which are not only peculiar to it, but are
providential gifts exactly suited to our present need. They prove
that it is able to restore to God's word much of that certainty which
some have impaired, and to affirm parts of it to be genuine which
they would take away.
X. Chief Peculiarities of the Text of the Peshito -Syriac.
1. Books, passages, and words, NOT contained in it.
2 Peter, 2 and 3 John, Jude, Eevelation.
Matthew x. 8. Eaise the dead.
,, xxviL 9. Jeremiah, not named.
,, xxvii. 35. That it might be fulfilled which was spoken
by the prophet, They parted my garments among them, and upon
my vesture did they cast lots.
Luke xxii. 17, 18. And he took the cup, and gave thanks, and
said, Take this and divide it among yourselves : for I say unto you,
I will not drink of the fruit of the vine, until the kingdom of God
shall come.
John vii. 53 — viii. 11. The account of the adulteress.
Acts viiL 37. And Philip said, If thou dost trust with all the
heart, thou mayest. And he answered and said, I believe that
Jesus the Anointed is the Son of God.
Acts XV. 34. But it pleased Silas to remain there.
,, xviii. 6. Your blood is on your own heads.
,, xxviii. 29. And when he had said these things, the Jews
departed, and had much reasoning among themselves.
1 Tim. iii. 16. The word "God" is not expressed, though
evidently understood in the words, " He was revealed in flesh."
1 John V. 7, 8. In heaven, the Pather, the Word, and the
Holy Spirit ; and these three are one. And there are three that
bear witness on earth.
The absence of a passage from the Peshito, is not, of itseK, evi-
dence that it is not a part of God's word ; for the passage may have
been added by the inspired writer to a Greek copy issued afterwards,
If Greek authorities give strong evidence that such a passage is of
divine origin, its absence from the Peshito implies that the Peshito
"was made in the life-time of that sacred writer, and before he
rxTEODUCTiox. Ixxi.
wrote those words. But if the evidence from Greek authorities is
not decisive, then the absence of the passage from the Peshito
strongly implies that it is an unauthorized addition.
2. Eeadings which diffeb from the Common Greek text.
In Acts XX. 28, some Jacobite copies have, " The assembly of God,
which he purchased with his own blood." But most Syriac copies
have " The assembly of the Anointed,'' etc. Wichelhaus says, " If
I mistake not, all the Nestorian copies have, ' of the Anointed ;*
some Jacobite copies have, ' of the Anointed ;' some of them have,
' of God.' " (p. 150.) Some Greek authorities have " of the Lord,"
others, "of God." Those Greek authorities which have "of the
Lord," are, on the whole, the more trustworthy.
In 1 Cor. V. 8, some Syriac copies have, "with the leaven^*
instead of, "with the unleavened [bread]," etc.
In Heb. ii. 9, the Nestorian copies have, " For he, apart from
Godhead, tasted death," etc. The Jacobite copies have, "For he,
God, in his merciful favour tasted death," etc. Dr. Lee, 1816,
without giving any authority, has placed the word " God " after
"favour," and has made the passage read thus, "He, by the
merciful favour of God, tasted," etc. But unless manuscript
authority can be produced in proof that such a reading existed, it
has no title to be considered part of the Peshito. Greek copies had
" without God," as early as the time of Origen, and as the Nestorian
copies are, as a rule, so correct, there seems to be no reason for
doubting their correctness in this instance.
XI. The Design of this Work.
The chief design has been to aid in defending the true text
OF God's word, by means of the Peshito-Syriac. God has pre-
served the Peshito from being corrupted as Greek copies have been.
The use recently made of some of these corrupt copies has under-
mined belief in some parts of God's Book. The testimony of the
Peshito-Syriac tends to re-establish confidence in most of these
parts, whether they have been set forth as doubtful or rejected.
By comparing the translation here given of the Syriac text, with
that of the Eeceived Greek text, printed by the side of it, the reader
can see how very much the two agree, and how they tend to fix the
true meaning of both. The Eeceived Greek text agrees in most
places with the Peshito, in opposition to the new Greek text con-
structed by the Eevisers of the English Version. The Common
English Version is also proved to be, as a rule, more in accord with
the Peshito, than the Eevised English Version is.
A hope has also been entertained of making the wayof salvation
more clear. In the common version the verb to believe is used
where a verb is needed which agrees with the noun faith. The
Greek noun pistis is sometimes translated hclief, somQtim.es faith,
Ixxii. INTEODUCTION-.
and correctly so. But the Greek verb pisteuo is translated heh'eve,
even when it means i^o have faith ; and this leaves the impression
that belief of the truth of ivords is meant, when the real meaning
is that of trust on God himself, or on Christ Jesus. The word
believe means, indeed, to trust ; but only to trust in the truth of
words. The Hebrew, Syriac, and Greek words, which sometimes
mean to trust in the truth of words, are used also to express trust
in persons ; and the word believe cannot express this trust with
clearness and full effect.
In the Common English Version, those passages in which the
idea Df trusting ought to be clearly expressed, often fail to convey
that meaning, from the unfitness of the word believe to do so. We
do not, in the language of daily life say we believe in, or believe on
a person, when we wish to express full trust in him, with view to
some benefit. We say then that we trust in him.
Who is there who has not felt the difficulty of defining how a
person must believe, so as to be saved ? Some have said that no one
really believes a thing to be true who does not act accordingly. But
this is plainly contrary to fact ; for we may believe a thing to be
gi)od and right, and yet resolve to have nothing to do with it.
Others, when asked what it is to believe so as to be saved, say that
the word believe must be understood in Scripture to have the un-
usual meaning of rely on. But this is a poor remedy for a faulty
translation. The mass of readers and hearers have to trust to the
impression given by the word believe itself, which impression, iu
mot?t cases, is likely to be, that to believe in the truth of facts and
doctrines, and in the reality of the Saviour's history, if this belief
be connected with moralit}', makes salvation sure.
Some may perhaps ask for proof that the Greek word pisteuo
does ever mean to trust.
One proof is, that other passages require repentance, devoted
love, and unreserved obedience, as necessary to salvation ; and that
these would not be necessary if salvation were promised to those
who only believe.
Abraham is often referred to in the New Covenant, in order to
show how we may be declared just, and saved. The words in Gen.
XV. 6, which describe how Abraham came to be declared just, are
quoted in three places in the N. C. Scriptures; in Eom. iv. 3;
Gal. iii. 6 ; and James ii. 23. In each of these three quotations the
Common Version says, "Abraham believed God." It may be asked,
perhaps, how these passages can possibly mean more than that
Abraham believed the truth of God's words. It is true that the
English version of these passages does convey this meaning ; and
yet this meaning implies that salvation is sure to all who believe
the truth of what God says, even though they should live in siu,
and care nothing about him.
But these tLiue passages must, in reality, have the same meaning
INTRODUCTIOX. Ixxiii.
as Gen. xv. 6, of wliich they are a quotation. What do those
Hebrew words really mean ? The word aman is there used in its
Hiphil form, of which Gesenius says in his Hebrew Lexicon, "It
often means to have faith in, as in Job iv. 18 ; xv. 15 ; xxxix. 12 ;
Psalm Ixxviii. 22, 32 ; cxix. 66. In Gen. xv. 6, [it means] he had
faith in God," that is, he trusted in God. In Gen. xv. 6, the word
.meaning to trust is followed by the preposition in ; and the trust
is said to be, not in the words of God, but " in Jehovah " himself.
In the following passages the same word with the same preposition.
in, can have no other meaning than trust in. Job iv. 18, " Behold,
he put no trust in his servants. Job xv. 15, " Behold, he putteth
no trust in his saints." Job xv. 31, " Let not him who is deceived
trust in vanity." Micah vii. 5, "Trust ye not in a friend." In
these passages the evident meaning of aman with in could not be
expressed by believe. They prove that the meaning of Gen. xv. 6,
may be, and seems to be, " Abraham trusted in Jehovah." If we
substitute "believed in Jehovah," the meaning is, that Abraham
believed Jehovah to be what he really is. But is it not evident
that " trusted in Jehovah," must be the real meaning ? Therefore,
as Gen. xv. 6, not only may mean, but so far as evidence goes, does
mean, "Abraham trusted in God;" each of the passages, Eom.
iv. 3 ; Gal. iii. 6 ; and Jas. ii. 23, must have the same meaning ;
and this meaning is one which agrees with what all other passages
say of the way of salvation. It does not convey the false im-
pression which believe does, namely, that to believe the truth of
what is true, saves. The word trust implies the existence of love
and obedience, which other passages make necessary to salvation.
Another proof that ^nsteuo means to trust, when it refers to
the way of salvation, is the description given by Paul of what it
meant in his own case ; (see 2 Tim. i. 12,) the committing or in-
trusting of himself to God. He says, " I know in whom pepisteuka
I have trusted, and am persuaded that he is able to guard my
deposit, — what I have intrusted to him, against that day."
In many passages /ns^ewo means to INTRUST something to the
care of another. This shows that the idea of trust is really in the
word. It is used in this sense in Luke xvi. 11, " Who will commit
or intrust to you the true riches?" Bom. iii. 2, "Because they
were intrusted with the words of God." (See also 1 Cor. ix. 17;
Gal. ii. 7 ; Titus i. 3.)
The Peshito-Syriac uses a word which means to trust where
the Greek has pisteuo. For instance, in John iii. 36, "He who
trusts in the Son has eternal life." John vi. 29, "This is the
work of God, that ye trust in him whom he has sent." Acts
xvi. 31, " Trust in our Lord Jesus the Anointed, and thou shalt
have life-bliss." The vSyriac word is the same as the Hebrew word
used in Gen. xv. 6. It has in Syriac the same meaning which it
has in Hebrew. It means in Syriac to trust. Wichelhaus says of
Ixxiv. INTEODUCTION.
the noun haimonutho, wliicli is derived from tlie verb awaw, to trust,
** It expresses much more fully than the pistis of the Greeks, the
true idea of faith ; for it denotes that state in which .... the
reliance of the heart is placed on that which is most firm and
certain." (On Peshito, p. 329.)
A FEW PASSAGES WITH THE WORD TO TRUST SUBSTITUTED FOR
TO BELIEVE, will show how correctly and how clearly the way of*
salvation is thus described ; and how fully the wrong or imperfect
idea which the word believe conveys, is thus removed. No one can
say that this result is one of slight importance ; for nothing can
possibly be more harmful than that an English word should be used
to describe the way of salvation, which may lead some to believe
that a sound creed is meant, instead of a change of heart, and which
is the cause to others of ceaseless difficulty, when trying to find out
the true meaning of Scripture, or when trying to prove to others
that the belief which has salvation, is not what is commonly called
belief, but something quite different from it. The following pass-
ages are selected from those in which the Greek word pistetco is used
with in, with on, with a dative case, and without in, on, or a dative
case.
PiSTEUO followed by in. Matt, xviii. 6, ** Whoso shall make
stumble one of these little ones who trust in me." John iii. 15,
*' So must the Son of man be lifted up, that everyone who trusts
in him may not perish, but have eternal life." John vi. 40, *' And
this is the will of him who sent me, that everyone who sees the
Son, and trusts in him, shall have eternal life, and I will raise him
up at the last day."
PiSTEUO followed by on. Acts xi. 17, "Since, therefore, God
gave the same gift to them as he gave to us, who have trusted on
the Lord Jesus, the Anointed," etc. Eom. iv. 24, *'It was written
also because of us, (that trust was reckoned to Abraham), of us
who trust on him who raised up Jesus our Lord from among the
dead."
PiSTEUO followed by a dative case. John v. 24, *'* Verily,
verily, I say unto you, that he who hears my word, and trusts on
him who sent me, has eternal life." John viii. 31, " Jesus said to
those Jews who had trusted on him, If ye continue in my word,
then are ye my disciples indeed."
PiSTEUO WITHOUT IN, ON, OR A DATIVE CASE. Mark xvi. 16,
*'He who shall trust, and be immersed, shall be saved; he who
shall be trustless, shall be condemned." Acts xviii. 8, " And many
of the Corinthians heard, trusted, and were immersed.
Another wish has been, to coishstect by likeness of words,
what is said of atonement in the New Covenant, with what is said
of it in the Old. The importance of this is evident from the fact
that what was written in the Older Scriptures, was written in part
for our benefit, (1 Cor. x. 11) ; and that what was said to be effected
IXTRODUCTION. IXXV.
by the old sacrifices, which could not take away sins, is of special
use to teach us what was really accomplished by the sacrifice of
Christ, which could take away sins. This use of the older Scrip-
tures is partly destroyed by the carelessness of translators, when
they destroy that likeness of words by which God has linked the
Older Scriptures with the New. The English word used about fifty
times in the Old Covenant writings, to describe the efficacy of slain
offerings, is the word ATOifEMENT. But in our New Cov. version
that word is used but once, and then wrongly ; for it represents in
Eomans v. 11, a Greek word which means reconciliation ; and re-
conciliation is the result of atonement, not atonement itself. Atone-
ment is the cause of forgiveness or reconciliation. In the Ee vised
Version, the word atonement is not, I think, used at all. There
are four passages in which the Syriac and Greek words used to
describe the efficacy of the sacrifice offered by Jesus, are of the
same meaning as the Hebrew word which is represented by the
English word atonement, in the O. C. Scriptures. They are Kom.
iii. 25 ; Heb. ii 17 ; 1 John ii. 2 ; iv. lO,
In Eom. iii. 25, {hQwov^ propitiation is used both in the common
and in the revised version. If the word atonement be used, the
English word has the same relation to the EngHsh word used in
the Old Covenant, which the Syriac and Greek words have to the
Hebrew word. The passage then reads thus. "Whom God ap-
pointed beforehand [to be] an atonement, by means of faith in his
blood."
In Hebrews ii. 17, the common version has, " to make recon-
ciliation." The revised version has, " to make propitiation." If
the word atonement be used, the passage reads thus, *' That he
might become a merciful and faithful High Priest in things relating
to God, to make atonement for the sins of the people."
In 1 John ii. 2, both English versions have "propitiation." If
atonement be substituted, the meaning is, " And he is the atone-
ment for our sins."
In I John iv. 10, both English versions have propitiation. If
atonement be used instead, the words mean, " God loved us, and
sent his Son to be an atonement for our sins."
The English reader, on meeting with the word atonement in these
four passages, is reminded of the word atonement in the older
Scriptures, and there he finds that when it is said that an atonement
was made for any sin, the words often follow, "and it shall be
forgiven him." (See Lev. iv. and v.)
Another passage in which the word atonement should occur, is
Heb. ix. 0, " The cherubim of glory overshadowing the place of
atonement."
Another wish has been to use words, the meaning of which is
known to the unlearned by their own daily use of them, instead
of words which are less known, or which are but partly understood
IxXVi. INTRODUCTION.
by those who do not know Latin and Greek. There are many
Latin-English words in the Common version. Those who have
never learned Latin, have scarcely any clear idea of what some of
these mean. These words are little better to them than words
translated out of one foreign language into another.
Words which do not express their meaning clearly, may also be
made strongholds of error. They permit a false meaning to be
given them, and become a storehouse of untruth. Thus the word
church, which ought always to mean, as the Greek word does, an
assembly, is constantly applied to bodies which never assemble.
In the next section a list of words is given which, though well
understood by very many, are wanting in clearness to a large
number of people. Their meaning is given in words more familiar
to most.
The desire has been to use the English language according to
ITS USE IN DAILY LIFE. In the Greek and Syriac texts, the words
used are those which were used about the things of this life. And
to use in any translation of them forms of speech, which differ from
those in common use, is to distort and disfigure God's word, instead
of giving its true likeness. How absurd and unseemly it is to
prefer to call a person luhich, instead of who, as the revised version
does; and to suppose that " she runneth,''^ is a more holy expression
than " she runs.''
XII. Words in the Common Version not well understood
BY some, in words MORE FAMILIAR.
Acceptance of persons, wrong regard for persons. To adjure,
to command to answer on oath. Ado, outcry. Adversary,
foe. Adversity, affliction, distress. Advocate, pleader.
Allegory, description of one thing by another. Alms, gifts.
Anathema, a setting aside under condemnation. Angel,
[heavenly] messenger. Apostle, chief messenger. Apparel,
clothes, clothing. Appease, quiet. Appertains, belongs or
relates to. Array, dress. Archangel, chief [heavenly] mes-
senger. At hand, has come near. Audience, to give ; to listen
to. Austere, harsh. Avenge, punish for injury.
Babble, prate, talk foolishly. Backbite, slander. Baptism,
immersion. Baptize, immerse. (1.) Barbarians, people of
foreign race and language. Beguile, deceive. Behoved him,
it was due that he ; or he was bound. Believe, the Greek and
Syriac words often mean to trust. (2.) Believer, he who trusts,
one trusting. Betroth, engage to be married. Bewray, betray.
Bishop, overseer. (3.) Blaspheme, speak evil of, revile. Born
of water and of the Spirit. John iii. 5. Christians are not horn of
the Spirit, but hegotten by him ; nor are they begotten by means of
water, but by means of God's word. 1 Peter i. 23. The Greek
INTRODUCTION. Ixxvii.
word used in John iii. 5, is gennaomai, which sometimes is applied
to birth of a mother, and then means to be born, as in Matt. ii. 1,
•* when Jesus was born in Bethlehem ; ' ' and sometimes to origin from
a father, when it means begotten, as in Matt. i. 2, " Abraham begat
Isaac." In John iii. 5, this word must of necessity be used in
both of these senses. It must mean horn, as to water, which doeg
not beget ; and begotten, as to the Holy Spirit, of whom no one is
horn. So that the correct English translation must be, ' ' Be born of
water, and begotten by the Spirit." By and by, immediately.
Note 1. The Syriac word used where the Greek word means
" was baptized," is amad. Wichelhaus says, " It means, was im-
mersed, and admirably expresses what baptism properly is ; it
explains what the Apostles teach, that we are immersed, and buried
with Christ," (p. 808.) He says also of Heb. vi. 4, where the
Greek has, " were once enlightened," " The Syriac has ' they des-
cended to immersion,' from which it appears, first, that the recently
baptized were said to be enlightened ; and next, that those who
were baptized descended into a bath." (p. 332.) He says also, " It
appears from the Syriac words of 1 Peter iii. 21, meaning, ' when
ye profess God with a pure conscience,' that a profession of God
was made in baptism." (p. 332.)
Note 2. Wichelhaus remarks, that the Syriac word haimojiutho,
which is used where the Greek has pistis, expresses " much more
fully than" this Greek word does, "the true idea of faith; it
denotes that state of mind, in which .... the heart places trust
in what is most firm and certain." (p. 329.) John xiv. 1, is an
illustration of the manner in which the Syriac sometimes gives a
meaning which is without ambiguity, when the meaning of the
Greek is uncertain. A Greek word is twice used, which in each
case may either be a statement or a command. In the common
version it is once translated as a statement, once as a command: —
"Ye helieve in God, helieve also in me" The Syriac has, " Trust in
God, trust also in me," which commends itself as being probably
the true meaning.
Note 3. Wichelhaus says, "To all men who love truth, it is
sufficiently evident that in the letters of Paul, the office of bishop
does not differ from the office of elder. This is proved most clearly
by the Syriac, in which [the Greek words for] both bishop and
elder are translated by the Syriac word Jwshisho, elder. By this
testimony of the Syriac, those are refuted who say, persuading
themselves I know not how, that [modern] episcopacy was instituted
by John. It is most certain that in the time of the Syriac trans-
lator there was no episcopal authority in the church." (p. 331.)
_ Candlestick, Heb. ix. 2, lamp- stand. Carnal, fleshly. Car-
riages, Acts xxi. 15, baggage. Centurion, captain of a hundred
foot-men. Chambering, Eom. xiii. 13, deeds of bed-lust.
Charger, Matt. xiv. 8, dish. Charity, love. Chasten, punish.
Ixxviii. INTRODUCTION.
Christ, the Anointed. Church, (both in Syriac and Greek),
assembly. (4.) Circumcise, to cut the foreskin around. Cloven
tongues, Acts ii. 3, tongues divided into parts. Commend, Luke
xxiii. 46, yield up ; Eom. xvi. 1, recommend. Commit, 1 Peter
iv. 19, intrust. Commune, to share in common, but in Luke vi.
11 ; xxii. 4 ; xxiv. 15, talk, converse. Communicate, Gal, vi.
6, Heb. xiii. 16, give gifts ; Gal. ii. 2, to state something to
(others.) Communication, 1 Cor. xv. 33, companionship ; Eph.
iv. 29, talking with. Communion, 1 Cor. x. 16, [sign of] com-
mon interest in; 2 Cor. vi. 14, in common; xiii. 14, gift of, or
fellowship of (the Spirit.) Compassed with, Heb. v. 2, clothed
■with. Compassed about, Heb. xi. 30, gone round. Comprehend,
Johni. 5, Eph. iii. 18, perceive ; Eom. xiii. 9, sum up. Conceive,
James i. 15, become pregnant. Concision, Phil. iii. 2, those who
cut and kill. Conclude, Eom. xi. 32, Gal. iii. 22, inclose, shut
up. Concupiscence, Eom. vii. 8, covetousness, lawless desire.
Conditions, Luke xiv. 32, terms. Confer, take counsel with.
Confess, sometimes, profess. Confirm, Acts xiv. 22, make stead-
fast. Consecrated, Heb. vii. 28, perfected ; x. 20, newly made.
Consorted, Acts xvii. 4, joined their lot with. Constrain, Gal.
vi. 12, compel ; 2 Cor. v. 14, presses us on. Contain, 1 Cor. vii. 9,
have self-control. Conversation, 1 Peter i. 15, conduct, course of
conduct. Conversion, Acts xv. 3, turning to God. Convert,
James v. 19, to turn a person to God. Covered, Eom. iv. 7, (sins)
forgiven.
Note 4. The Syriac word, as well as the Greek word, for what
is commonly called a church, means an assembly. Wichelhaus
says that the Peshito describes it to be "a congregation, an
assembly, a meeting, in which some fill the office of elders, others
of servants."
Deacon, servant. Dearth, famine. Dedicate (a covenant),
Heb. ix, 18, to make binding, by killing and dividing some living
creature. (5.) Defer, Acts xxiv. 22, to delay, to adjourn.
Deliver to Satan, exclude from the Christian assembly. (6.)
Descent, Heb. vii. 3, family-record. Desolate, of a person, Eev.
xvii. 16, in want. Desolation of a country. Matt. xii. 25, like-
ness to a desert. Despiteful, Eom. i. 30, full of spite or scorn.
Determinate counsel. Acts ii, 23, fixed design. Devotions, Acta
xvii. 23, objects of worship. Discern, judge of, or between.
Disciple, a submissive learner. Dispensation, stewardship.
Disputation, debate. Dissemble, feign. Dissimulation, pre-
tence. Divination, pretence to foretell events. Doctors, Luke
ii. 46, teachers. Doctrine, teachment, what is taught. Domin-
ions, Col. i. 16, Lords. Draught, seat of relief. Dureth,
continues.
Note 5. See the custom in Gen. xv. 9 — 18. Wichelhaus says,
mTRODUCTioN. Ixxix.
*' The ancients threatened men, that if they broke a covenant, they
would be cut in pieces, as the animals were cut in pieces over which
it was customary to take the oath." He suggests that the words
"shall cut him asunder," Matt. xxiv. 51, probably refer to this
custom.
Note 6. The Greek, of 1 Cor. v. 3—5, implies that the lulioh
assembly was to deliver the person to Satan. Wichelhaus remarks
that the Syriac uses the words, " that ye deliver ;" showing more
fully that the act was to be that of the whole assembly.
Earnest, a gift given to prove fulfilment sure, sure pledge.
Easter, Passover. Edify and edification, build up, building up.
Effeminate, 1 Cor. vi. 9, men-harlots. Elect and election, choose,
choice. Emulation, Eom. xi. 14, zeal; Gal. v. 20, rivalry.
Ensample, example. Ensue, 1 Peter iii. 11, pursue. Epistle,
letter. Eschew, 1 Peter iii. 11, depart from. Espouse, 2 Cor.
xi. 2, engage to be married. Establish, Heb. xiii. 9, make firm.
Estate, low, Luke i. 48, lowly state. Estates, chief, Mark vi. 21,
first men. Eunuch, a stoneless man. Evangelist, one who tells
good tidings. Exorcists, Acts xix. 13, those who pretended to cast
out devils. Expedient, 2 Cor. viii. 10, useful, of advantage.
Extortion, unjust exaction.
Fables, 2 Tim. iv. 4, fictions. Faithless, be not, but believing;
John XX. 27, be not trustless but trustful. Fashion, Luke ix.
29, and James i. 11, appearance; Acts vii. 44, pattern ; 1 Cor. vii.
31, plan ; Phil. ii. 8, form. Fellowship, Phil. iii. 10, sharing in ;
Acts ii. 42, probably, the giving of gifts; 1 Cor. i. 9; 1 John i. 3,
association with. Flux, bloody ; a flow of blood from the bowels.
Froward, 1 Pet. ii. 18, perverse.
Gainsay, Luke xxi. 15, reply to. Gainsayers, Titus i. 9, those
who speak in opposition. Gainsaying, Acts x. 29, objecting ; Jude
11, opposing speeches. Gangrene, in margin of 2 Tim. ii. 17, a
deadly sore. Garner, granary. Garnish, put in order, adorn.
Gatherings, 1 Cor. xvi. 2, collections. Gender, beget. Genealo-
gies, 1 Tim.i. 4, family-records. Generation, Matt. i. 1, parentage;
Matt. i. 17, men of hke age, or of the same period ; Matt. iii. 7,
offspring ; Matt. xii. 39, men of like character. Gentiles, the
nations, other than the Hebrews. Gift, Matt. v. 23-4, gift-
offering. Glistering, Luke ix. 29, flashing like lightning. God
forbid, by no means. Gorgeous, splendid. Gospel, good
tidings, good message. Grace, Eom. v. 20, merciful favour ; 1 Peter
iv. 10, gifts of merciful favour. Grounded, having a foundation
on. Guile, deceit.
Hallowed be. Matt. vi. 9, be held holy. Halt, Matt. xv. 31,
xviii. 8, lame ; those named with the lame seem to be the crippled
in hand, from xviii. 8, "hand or foot." Handmaid, Luke i.
38, 48, bond-servant. Heathen, those of the nations not
IXXX. IXTRODUCTIOX.
Hebrews. Heirs, sometimes, as in 1 Peter iii. 7, inheritors, in
possession. Hell, sometimes not the place of torment, but, as in
Acts ii. 31, of spirits absent from the bod3^ Heresy, a self-
willed plan. Heretic, one who follows a self- willed plan. Herit-
age, 1 Peter v. 3, inheritance, possession. Holy Ghost, Holy
Spirit. Honour, sometimes, as in 1 Tim. v. 3, honour with a gift.
Hospitality, love shown to strangers. Husbandman, one who
tills the ground, farmer. Husbandry, God's, 1 Cor. iii. 9, God's
tilled field. Hypocrisy, false show. Hypocrite, one who
makes a false show.
Idol, image. Idolatry, the worship of images. Illumin-
ated, Heb. X. 32, enlightened. Immortality; in 1 Cor. xv. 53,
this dying [body] must put on life which cannot die. Immuta-
bility, Heb. vi. 17, changelessness. Impenitent, Eom. ii. 5, un-
repenting, without change of mind. Implacable, Eom. i. 31,
never at peace. Implead one another, Acts xix. 38, prosecute
one another. Importunity, shameless begging. Impotent,
John V. 3, sick people ; Acts xiv. 8, strengthless. Impute,
reckon. Incontinence, want of self-restraint. Incorruptible,
which cannot perish. Incorruption, 1 Cor. xv. 53, life which
cannot perish. This perishing [body] must put on [life] which
cannot perish. Infirmity, weakness. lufidel, 2 Cor. vi. 15,
1 Tim. v. 8, one who does not trust. Infirmity, weakness.
Iniquity, Matt. xiii. 41, what is unlawful ; xxiii. 28, law-breaking,
lawlessness; Acts i. 18, unrighteousness. Inordinate affection,
Col. iii. 5, passionate desire. Instant, Eom. xii. 12, persevering.
Instantly, Luke vii. 4, Acts xxvi. 7, earnestly. Insurrection,
uprising, rebellion. Intercession, intreaty on behalf of others.
Interpret, Acts iv. 36, translate. Interpretation, 2 Peter i. 20,
prophetic meaning. Issue, Matt. xxii. 25, offspring.
Jeopardj^ danger. Judgment, sometimes as in James ii. 1 3,
condemning judgment. Justify, declare righteous. Justifica-
tion, the declaring a person to be righteous.
Kindred, relations of the same family, tribe, or race. Kin'^-
folks, Luke ii. 44, xxi. 16, relations. Kinsman, John xviii. 26 ;
Eom. xvi. 11, a relation.
Lascivousness, lustfulness, gratified lust. Laud, extol.
Lawyer, a teacher of the Law of Moses, Lewdness, reckless
■wrong-doing. Life, often a life of blessedness ; as in the words,
eternal life. In Syriac, life is used where the Greek has salvation,
and means a life of blessedness. Lineage, line of descent. Low
estate, Luke i. 48, lowly state. To lust, to long for eagerly.
Lust, strong and wrong desire.
Magnificence, Acts xix. 27, great glory. Magnify, Luke i. 46,
praise greatly. Majesty, Heb. i. 3, greatness. Malefactor,
wrong-doer. Malignity, Eom, i. 29, crafty malice. Manifes-
INTIIODUCTION. Ixxxi.
tation, Rom. viii. 19, revealing to sight. Manifold, Luke xviii.
30, many times ; Eph. iii. 10, very much varied (wisdom) ; 1 Peter
i. 6, iv. io, various. Martyr, a witness-bearer. Master, often,
teacher. Meat, food. Mediator, one who stands between God
and man ; to stay, as Aaron did, in Num. xvi. 48, God's anger.
Por a memorial, to bring to memory. Messiah, a Hebrew word,
like Christ in Greek, the Anointed. Minister, servant. Minis-
tration, serving. Ministry, service. Mortal, dying. Mor-
tality, that which dies. Mortify, put to death. Multiply, to
increase in number, or. Acts xii. 24, in effect. Mystery, a secret.
Nations, the; Luke xii. 30, those not Hebrews. Nay, no.
Noisome, Eev. xvi. 2, hurtful. Nurture, Eph. vi. 4, instruction.
Observation, Luke xvii. 20, outward watching for. Occasion,
opportunity. Offence, sometimes sin, as in 2 Cor. xi. 7 ; trans-
gression, as in Eom. v. 15 ; sometimes a cause of stumbling, as in
Eom. xvi. 17, and 1 Peter ii. 8. Offend, often, to make stumble,
as in Matt. v. 29 ; sometimes, to stumble, to be faulty, as in James
ii. 10 ; iii. 2. Omnipotent, almighty. Oracles, words. Or-
dain, 1 Cor. vii. 17, Titus i. 5, arrange, appoint. Ordinances,
commands. Overcharged, Luke xxi. 34, be weighed down.
Palsy, now called paralysis. A parable, a comparison.
Passion, after his ; Acts i. 3, after he suffered death. Pastor,
shepherd. Patience, sometimes as in Rom. ii. 7, patient con-
tinuance ; sometimes, as in 2 Cor, i. 6, bearing patiently. Pente-
cost, fiftieth day after the Passover ; the feast of harvest-thanks-
giving. Perdition, destruction. Phylacteries, words of
scripture worn on the dress. Potentate, mighty. Preach,
Luke viii. 1, to tell good tidings ; Luke ix. 2, to proclaim, to make
proclamation ; Luke ix. 60, and Acts iv. 2, to make known ; or
announce ; Acts viii. 25, to speak. Predestinate, Rom. viii. 29,
to destine beforehand. Prevent, Matt. xvii. 25, to speak or act in
advance of another. Prophesy, 1 Cor. xiv. 3, to build up,
admonish, or comfort by means of a miraculous gift. Propitia-
tion ; Rom. iii, 25, Heb. ii. 17, 1 John ii. 2, iv. 10, atonement.
Proselytes, converts to the law of Moses. Provoke, to make
angry ; but in Heb. x. 24, to urge onward ; in Rom. x. 19, xi. 14,
to excite to jealous zeal. Publican, a tax-collector. Purloin,
Titus ii. 10, pilfer.
Quicken, to make alive, give life to.
Receive, Rom. xiv. 1 ; Phil ii. 29, embrace. Recompence of reward
for transgression, Heb. ii. 2, just repayment of punishment.
Recompense to no one evil for evil, Rom. xii. 17, repay, etc., also
repav in 2 Thess. i. 6 ; Heb. x. 30. Redeem, set free by ransom;
Tit. ii 14 ; 1 Pet. i. 18 ; Rev. v. 9, to buy ; and in Gal. iii. 13, iv. 5,
to buy out (of curse.) Redemption, Heb. ix. 12, freedom by
ransom. Regeneration, begetting again. This English word is
Ixxxii. IXTEODUCTIOX.
used only twice in the N. C. Scriptures, and both times wrongly,
instead of neiu birth. The Greek word in Matt. xix. 28, means the
new birth (of the new creation.) In Titus iii. 5, it also means new
birth : — *' By means of the bath of new birth." The words probably
refer to baptism, as the birth or manifestation of that new lite
which the Holy Spirit begets beforehand, by means of God's word.
See 1 Peter i. 23, James i. 18. The divine act called begetting by
Peter and James in these passages, is called in Titus iii. 5, the
renewing of the Holy Spirit. The false rendering, " regeneration,''
claims special attention. Because, by means of it many teach that
new life is begotten by baptism, and deceive many fatally. Ee-
mission, forgiveness (of sins.) Eemnant, Eom. xi. 5, those who
are spared, a spared number ; in Matt. xxii. 6 ; Eev. xi. 13; xii. 17 ;
xix. 21, the rest. Eepent, follow a new mind. Eeprobate, false,
counterfeit. Eespect of persons, wrong regard for persons.
Eestitution, Acts iii. 21, restoration. Eesurrection, rising up
(from death.) Eevenge, 2 Cor. x. 6, punish. Eudiments, Col.
ii. 8, low-grade lessons.
Lord of sabbaoth. Lord of armies. Sabbath, (day of) rest.
Sacrifice, a slain- offering. Sacrilege, robbing a temple. Saints,
holy ones. Salvation, the Syriac uses the word life, where the
Greek has salvation. This shows how great is the error of those
who say that the promise of eternal life is merely the promise of
eternal existence, instead of the promise of a life of bliss.
Sanctify, make holy ; the death of Christ is said to make holy by
the efficacy of his sacrifice, Heb. ix. 13 ; x. 10 ; the Spirit is said
to make holy, 2 Thess. ii. 13 ; and by means of God's truth, John
xvii. 17. Sanctification, the being made holy. Sanctuary, a
holy place. Savour, sweet smell. Eph. v. 2, an odour of sweet
smell. Savourest not, Matt. xvi. 23, do'st not approve of.
Schism, 1 Cor. xii. 25, division, split. Scribes, learned writers.
Scrip, bag for food. Scripture, the writing; some word like
•' holy," as expressed in Eom. i. 2, and in 2 Tim. iii. 15, is under-
stood when the words " the writing " refer to God's book. Secure
you. Matt, xxviii. 14, free you from anxiety. Sedition, Acts
xxiv. 5, rebellion. Senate, the body of elders. Servant,
sometimes a bond-servant. Paul calls himself a bond-servant of
Christ, Eom. i. 1. He calls every Christian so, 1 Cor. vii. 22.
Sinners are called bond-servants of sin, Eom. vi. 16. Christians
are forbidden to be bond- servants of men, because they have been
bought by Christ, 1 Cor. vii. 23. Settled, Col. i. 23, firmly
seated. Shambles, meat-market. Shew-bread, Matt. xii. 4,
bread set before God. Shrines, temples. Sleight, subtle
arts. Sojourn, to dwell without fixed abode. Soothsaying,
pretence to foretell events. Sorcerer, one who uses arts of magic
to deceive. Spirits, 1 John iv. 1, men who said that the Holy
Spirit spoke by them. Stature, size of body. Strait, narrow.
IXTRODUCTIOX. 1
XXXlll.
Straitened, to suffer from narrowness. Straitest sect, Acts xxvi.
5, strictest sect. Straitly, strictly (charge). Matt. ix. 30 ; Acts v.
28. Subvert, Titus i. 11, upset. Subverted, Titus iii. 11, quite
turned away. Succour, help. Succourer, helper. Super-
scription, words written above. Superstitious, Acts xvii. 22,
devoted to the worship of demon gods. Sustenance, Acts vii. 11.
food. Synagogue, a place of meeting. Matt. xii. 9, for Jews ;
James ii. 2, for Christians.
Tabernacle, Heb. viii. 5, tent-dwelling; Heb. xi. 9, tents.
Tempt, the Greek word sometimes means to put to test, as in
Matt. iv. 7, thou shalt not test, (from distrust) ; Luke viii. 13, iu
time of trial. Terrestrial, earthly. Testament, always cove-
nant, even in Heb. ix. 16, 17. Testator, Heb. ix. 16, thesacritice
which confirmed a covenant. Tithes, tenths. To wit, we do
you ; 2 Cor. viii. 1, we make known to you. Traditions, com-
mands delivered ; 2 Thes. iii. 6, by God ; Col. ii. 8, by men.
Travail, to be in child-birth, John xvi. 21 ; to be in pain as of
child-birth, Gal. iv. 19. Twain, two. Types, margin of 1 Cor.
X. 11, picture-lessons.
Unbeliever, Luke xii. 46 ; 2 Cor. vi. 14, one without trust.
Unbelieving, 1 Cor. vii. 14, 15, who does not trust. Unbelief,
want of trust.
Vagabond Jews, Acts xix. 13, Jews who went about. Variance,
strife. Vengeance, Luke xxi. 22; Eom. xii. 19, just sentence.
Vials, Eev. V. 8, xvi. 2, bowls. Victuals, Matt. xiv. 15, food.
Vocation, Eph. iv. 1, call.
Washed, often for bathed. Acts xxii. 16, be immersed, and bathe
away thy sins. 1 Cor. vi. 11, ye have been bathed to cleanness.
Heb. X. 22, bathed as to the body in clean water. Wax, to
become, in Matt. xxiv. 12, to become (cool). In 2 Tim. iii. 13, to
go on becoming (worse). Whit, every, entirely. Not a whit,
2 Cor. xi. 5, in nothing. Wist, knew. Wit, we do you to ;
we make known to you, 2 Cor. viii. I. Witness, a witness-
bearer. I wot, I know.
CoifDEMXED EeADINGS.
Xni. The Peshito-Syriac Text, as a faithful witxess,
COXDEMXS THE FOLLOWIXG CHAXGES, WHICH, IX THE EeVISED
EXGLISH VeRSIOX OF 1881, WERE FOUXDED OX DEVLATIOXS FROM
THE Eeceived Greek Text.
We need to remember that the testimony of exact copies, differs
entirely, in kind and worth, from the testimony of critics ; and of
readings selected from conflicting copies. The testimony of an
exact copy is a decisive pi vof of what the words of the pages copied
f2
Ixxxiv. CONDEMNED READINGS.
were. The faith of the first Christians rested on words proved by-
miracle to be " words taught by the Holy Spirit," and not "by
the wisdom of man." (1 Cor. ii. 13.) Exact copies tell us what
those words were, and enable us to rest, as the first Christians did,
on words proved by miracle to be those of God. But if we have
to trust to readings selected by " human wisdom " from corrupt
copies, our faith, instead of resting on words proved to be those of
God, is compelled to rest on words which " human wisdom " selects
for us as likely to be God's words. We have then to rest, not on
words proved by miracle to be those of God, but on the opinions
OF ** HUMAN WISDOM " as to what words are his, and what are not.
This " wisdom " may be blind to spiritual things, may be warped
by prepossessions or by private purposes, may be guided by con-
jectures or fictions, and may be marred by pride, self-sufficiency,
or perversity. As the copies of the Peshito in Coordistan, in India,
and in Mesopotamia, were made there from copies possessed in the
first days of Christianity, and yet are substantially agreed ; they
are proved by this agreement to have been exactly copied from the
earliest times, and to contain a text which may be appealed to as a
standard, and test of correctness.
This list of CONDEMNED CHANGES docs not include those of little
connecting words, except where the change of these has an import-
ant influence on the meaning of a sentence ; nor of other little
changes which do not much affect the sense.
In the list which follows after this, the principal changes, so far
as founded on the new Greek text of the Eevisers, which are in
AGREEMENT WITH THE Peshito-Syriac, are given.
In these two lists the reader has the complete testimony of
THE Peshito on all the more important changes in the Eevised
English Version, which are founded on a new Greek Text.
The differences which exist between the Peshito and the Eeceived
Greek text, are shown by the translations of them given in the
body of the work.
If the reader duly considers the immense ^lumher of the condemned
changes in this list, he will see how much reason the late Dean
Burgon had for saying that "the Eevisers .... have rejected
the words of inspiration in every page." (E.E. p. vii.) If he thinks
fit to observe how important the subjects are to which many of the
mutilations and rival readings refer, including even the underived
Deity of the Eedeemer, he will see what reason Dean Burgon had
for saying that the issue of this Eevised Version is one of * ' the
most calamitous" events of the age. (p. xi.)
Explanations : Omn, and Adn, mean that the words named
are an omission from, or an addition to, the Eeceived Greek Text.
When preceded by M., the omission or addition is one suggested
in the margin. Words substituted for others are followed by ' ' for "
or " instead of." The words put in circular brackets do not form
CONDEMNED READENGS. — MATTHEW. IxXXV.
part of the changes, but are added to show the position and con-
nection of the words omitted or added ; for instance, Omn. your
(fathers), means that the omitted word, your, stands before fathers.
Square brackets [ ] mean that the words enclosed in them are
implied, but not expressed in the originals.
The Eeceived Greek Text chiefly used in making this list is Dr.
Scrivener's " New Testament in Greek, with the variations in the
Revised Version of 1881." The title states that the Greek is,
" according to the text followed in the Authorised Version." The
Oxford "Greek Testament, with the readings adopted by the
Revisers," has also been used.
The Syriac editions which have been used, include that of
Walton's Polyglot, 1653-7 ; that of Gutbier, 1663 ; the Maronite of
1703; Schaaf'sof 1709, and of 1717; Lee's of 1816; and that of
Ooroomiah, in the Nestorian letters of the Coordistan text, 1852,
reprinted in 1878.
Matthew i. 7, 8. M. Asaph, for, Asa, twice. 10. M. Amos,
for, Amon, twice. 25. a son, for, her first-born son.
Ch. iii. 8. fruit, for, fruits. 16. M. omn. to him.
Oh. V. 22. Omn. without a cause. 30. go, for, be cast (into
hell.) 44. Omn. Bless those who curse you, do good to those
who hate you; . . . who despitefuUy use you, and. 47. the
Gentiles, for, the tax-collectors. 48. heavenly, for, who is in
heaven.
Ch. vi. 1. righteousness, for, alms. 4. Omn. he ... . openly.
5. ye pray, ye ; for, thou prayest, thou. 6. Omn. openly. 13.
Omn. For thine is the kingdom, and the power, and the glory, for
ever. 21. thy, for, your, twice. 33. the kingdom, for, the
kingdom of God.
Oh. vii. 13. M. omn. is the gate.
Ch. viii. 9. Adn. set (under.) 10. M. in no one, for, not even.
15. to him, for, to them. 25. they came, for, his disciples came.
Save, for, save us. 31. send us, for, permit us to go away.
Ch. ix. 2. 5. forgiven, for, forgiven to thee, twice. 12, said,
for, said to them. 14. M. fast, for, fast oft. 24. said, for
said to them. 36. were distressed, for, were wearied.
Ch. X. 3. and Thaddsous, for, and Lebbseus, who is surnamed
Thaddseus.
Ch. xi. 9. Why went ye out ? to see a prophet ? for, what went
ye out to see P a prophet ? 15. M. omn. to hear. 17. Omn.
to you (after mourned.) 23. Shalt thou be exalted to heaven ?
thou shalt go down to Hades ; for, thou which hast been exalted to
heaven, shalt be brought down to Hades.
Ch. xii. 4. M. they ate, for, he ate. 6. a thing, for. One
(greater). 15. many people, for, many multitudes. 22. the
dumb man, for, the blind and dumb man. 31. Omn. to men (at
end of verse.) 47. M. omn. And one said to him. Behold, thy
mother and thy brothers stand without, seeking to speak to thoo.
Ixxxvi. CONDEMNED READINGS. — MATTHEW.
Ch. xiii. 9. Omn. to hear. 22. the world, for this world. 34.
nothing, for, not. 35. M. omn. of the world. 37. said, for,
said to them. 40. the world, for, this world. 43. Omn. to
hear. 44. Omn. Again. 51. Omn. Jesus said to them.
Omn. Lord. 52. to the kingdom, instead of, for the kingdom.
bb. Joseph, for, Joses.
Ch. xiv. 15. the disciples, for, his disciples. This substitution
occurs frequently. It does so in verse 22 ; in xv. 12 ; 33 ; 36 ;
xvi. 5 ; 20 ; xix. 10 ; xxvi. 8 ; 45. 25. he, for, Jesus. This change
occurs frequently ; but as the meaning is not altered, the change
is not always noticed in this list. 29. M. and came, for, to
come. 30. saw the wind, for, saw the wind strong. 33. Omn.
came and. 34. to, for, of (Gennesaret.)
Ch. XV. 2. the hands, for, their hands. 4. the, for, thy (father.)
6. Omn. or his mother. 14. Omn. of the blind. 15. the, for
this (parable.) 31, 35. multitude, for multitudes ; twice.
Ch. xvi. 2, 3. M. omn. When it is evening, ye say, It will be
fair weather, for the heaven is red. And in the morning. It will
be foul weather to-day, for the heaven is red and gloomy. Ye
hypocrites, ye know how to distinguish the face of the heaven, but
the signs of the times ye cannot. 3. Omn. ye hypocrites.
4. Omn. the prophet. 8. Omn. to them. ye have, for, ye
have brought. 11. But beware ye, for, that ye should beware.
13. that the Son of man is, for, that I, the Son of man, am.
Ch. xvii. 4. I will make, for, let us make. 11. Omn. to them.
Omn. first. 20. little trust, for, want of trust. 21. Omn. But
this kind goes not out except by prayer and fasting. 26. And
when he said, for, Peter said to him.
Ch. xviii. 2. Omn. Jesus. 11. Omn. For the Son of man
came to save that which had perished. 14. M. my, for, your
(Father.) 15. M. omn. against thee. 28. pay, if thou owest
anything, for, pay me what thou owest. 29. Omn. at his feet.
Omn. all. 34. Omn. to him. 35. Omn. his trespasses.
Ch. xix. 3. Omn. for a man. 4. Omn. to them. M.
created, for, made. 9. M. causes her to commit adultery, for, and
shall marry another, commits adultery. M. omn. and he who
marries her who is put away, commits adultery. 16. Teacher,
for. Good Teacher. 17. Why dost thou ask me about what is
good ? one is the Good, for. Why dost thou call me good ? no
person is good but one, — God. 20. Omn. from my youth, 29.
Omn. or wife. Many timts more, for, a hundred times more.
Ch. XX. 6. Omn. hour. Omn. idle. 7. Omn. and what-
ever is right, ye shall receive. 16. Omn. For many are called,
but few are chosen. 17. and in the way, for, in the way, and.
19. he shall be raised up, for, he shall rise again. 22. Ouin.
and to be immersed in the immersion in which I am to be im-
mersed ? 23. Omn. and in the immersion in which I am to be
immersed shall ye be immersed. 34. Omn. their eyes.
CONDEMNED READINGS.— MATTHEW,— MARK. Ixxxvii.
Ch. xxi. 4. Omn. all. 12. M. Omn. of God. 13. ye make
it, for, ye have made it a den of thieves. 31. Oran. to him.
33. A man, for, a certain man. 44. M. omn. And he who falls
on this stone, will be broken, but on whom it shall fall, him it will
scatter [as dust].
Oh. xxii. 7. Omn. when he heard of it. 30. Omn. of God.
39. which is like, is this, for, is like to it.
Oh. xxiii. 3. say, for, bid observe. 5. Omn. of their garments.
8. Teacher, for, Chief. 9. the heavenly, for, who is in
heaven. 14. Omn. "Woe to you. Scribes and Pharisees, hypo-
crites, for ye devour widows' houses, and for a pretence make long
prayers; therefore ye shall receive greater condemnation. (The
Syriac places this verse before verse 13.) 17. has made holy, for
makes holy (the gold.) 19. Omn. fools and. 23. to have left,
for, to leave. 26. of it, for, of them. 38. M. omn. desolate.
Ch. xxiv. 2. he answered and said, for, he said. 6.. Omn. all.
7. Omn. and pestilences. 36. Adn. nor the Son. 38. Adn.
in those (days.) 42. what day, for, what hour. 45. the Lord,
for, his Lord. 48. Omn. to come.
Ch. XXV. 6. Omn. is coming. 15. went. Straightway he, for,
straightway went. He. 18. the earth, for, in the earth. 20,
22. Omn. beside them, twice. 31. Omn. holy.
Ch. xxvi. 3. Omn. and the scribes. 17. said, for, said to him.
22. each one, for, each of them. 28. covenant, for, new cove-
nant. 33. if, for, even if. 42. this, for, this cup. 44. Adn.
(same words) again. 55. Omn. with you. 59. Omn. and the
elders. 63. Omn. answered and. 65. the blasphemy, for, his
blasphemy. 75. said, for, said to him.
Ch. xxvii. 2. delivered, for, delivered him. 4. M. righteous,
for, innocent. 9. The Eevisers retain Jeremiah, which word is
not in the Syriac. 23. Omn. Governor, some Syr. copies, Pilate.
24. M. this blood, for, the blood of this righteous person. 28.
M. clothed him, for, stripped him. 34. wine, for, vinegar.
42. He is, for, if he is. 49. M. Adn. And another took a spear,
and pierced his side, and there came out water and blood. 58.
it, for, the body (to be given up.) 64. Omn. by night.
Ch. xxviii. 2. Omn. from the door. 6. M. omn. the Lord.
17. they worshipped, for, they worshipped him. 20. Omn. Amen.
Mark. Ch. i. 1. M. omn. the Son of God. 4. John came,
who was immersing, for, John was immersing. 13. was, for,
was there. 14. Omc. of the kingdom. 16. passing along,
for, walking. The brother of Simon, for, his brother. Casting,
for, casting a net. 18. the nets, for, their nets. 23. Adn.
immediately (there was.) 27. A new teaching, for. What is this
new teaching ? for. 28. Adn. everywhere. 29. M. he, for,
they (most Syr. copies, they.) 31. Omn. immediately. 34. M.
adn. to be the Anointed. 38. Adn. elsewhere. 39. came, for,
Ixxxviii. CONDEMNED READINGS. —MARK.
was (proclaiming.) 40. M. omn. kneeling down to him. Syriac,
fell at his feet. 41. Omn. Jesus.
Ch. ii. 4. M. bring him, for, come near. 5. forgiven, for, for-
given to thee. 7. speak thus? he blasphemes ; for, thus speak
blasphemies? 9. Omn. to thee. 12. arose and immediately, for,
immediately arose, and. 15. that he was, for, that while he was
(lying at table.) 16. the scribes of the Pharisees, for, the scribes
and the Pharisees. He eats, for. How is it that he eats ? M.
omn. and drinks. 18. the Pharisees, for, the (disciples) of the
Pharisees. the disciples of, for, those of (the Pharisees). 21.
the new filling up of the old takes away from it, for, the new filling
up of it takes away from the old. 22. will burst, for, doth burst
(the skins.) the wine perishes, and the skins, for, the wine is
spilled, and the skins perish. Omn. must be put.
Ch. iii. 7. followed, for, followed him. 8. were hearing, for,
had heard. 14. M. adn. whom he also named apostles. 15.
Omn. to heal diseases, and. 16. M. adn. and he made the twelve.
19. he came, for, they came. 25. will not be able, for, is not
able. 29. eternal sin, for, eternal condemnation. Syr. condem-
nation which is for ever.
Ch. iv. 10. the parables, for, the parable. 11. is given the
mystery, for, is given to know the mystery. ^ 12. it be forgiven,
for, their sins be forgiven, 15. in them, for, in their hearts. 18.
and others, for, and these. 19. the world, for, this world. 22.
nothing hid but that it might be made manifest, for, nothing hid
which shall not be made manifest. 24. Omn. who hear. 28.
Omn. for. 30. how, for, to what. with what shall we put it
in comparison ? for, by what comparison shall we compare it.
31. though it is least, for, is the least. 34. to his own disciples,
for, to his disciples. 40. why are ye fearful ? have ye not yet
trust ? for, why are ye so fearful ? how is it that ye have not trust ?
Ch. V. 1. Gerasenes, for, Gadarenes. 3. No longer with a chain,
for, with chains. 12. Omn. all the demons. Syriac has, those
demons. 14. they came, for, they went out. 18. when he
was entering, for, when he had entered. 23. beseeches, for,
besought. that she may be healed. Syr., she will be healed.
that she may live, for, she will live. 25. Omn. a certain. 27.
Adn. the things (concerning Jesus.) 40. Omn. was lying. 42.
Adn. immediately (they were astonished.)
Ch. vi. 1. comes, for, came. 2. M. the many, for, many,
and such, for, that such. 11. whatsoever place, for, whosoever.
Omn. Yerily I say to you, it shall be more tolerable for Sodom and
Gomorrah in the day of judgment, than for that city. 14. M. they
were, for, he was (saying.) 15. Omn. is (a prophet.) 16. Omn.
is (John), he . . . from among the dead. 20. was perplexed,
for, was doing. 22. M. his daughter Herodias, for, the daughter
of Herodias herself. 24. who immerses, for, the Immerser. 33.
CONDEMXED READINGS. -MARK. Ixxxix.
Omn. the multitudes, Syr. many persons. 34. Omn. Jesus.
36. buy something to eat, for, buy bread, for they have nothing to
eat. 48. Omn. and (about.) 51. Omn. and wondered. 52.
but, instead of, for (their heart.) 53. to the land, they came to,
for, they came to the land of (Oennesaret.)
Ch. vii. 2. Omn. they found fault. 4. M. sprinkle themselves,
for, immerse themselves, Omn. of beds. 5. defiled, for, un-
washed. 8. Omn. immersions of cups and pots ; and many things
which are like these. 12. Omn. And (ye suffer.) 14. again,
for, all (the multitude.) 15. from the man, for, from him.
Omn. those things. 16. Omn. He who has ears to hear, let him
hear. 17. Omn. concerning. 24. M. omn. and Sidon.
31. he came through Sidon to the sea, for, and of Sidon, he camo
to the sea. 35. Omn. immediately.
Ch. viii. 1. Adn. again. 9. Omn. those who ate. 13. Omn,
into the boat. 16. M. they have not, for, we have not. 17.
hardened, for, still hardened. 21. Omn. how is it. 22. they
come, for, he comes. 23. if thou seest, for, if he saw. 24.
for I behold them as trees, instead of, as trees. 25. he looked,
for, he made him look up. The Syriac has neither. 26. Omn.
nor tell it to any one in the village. 29. asked them, for Syriac,
Jesus says to them. 34. if any one, for, whoever. 36. to gain,
and to lose, for, if he shall gain, and lose. 37. for what, instead
of, or what.
Ch. ix. 3. Omn. as snow. 3. Adn. so. 6. answer, for,
say. 7. Omn. saying. 14. when they came, they saw, for,
when he came, he saw. 16. and he asked them, for, he asked
the scribes. 17. answered him, for, answered and said. 23.
if thou canst ! for, if thou canst trust. Omn. with tears. 26.
torn, for, torn him. 29. Omn. and with fasting. 31. after
three days, for, on the third day. 33. Omn. among yourselves.
42. M. who trust, for, who trust in me. 43. shall make, for,
makes (thee stumble). 44. Omn. where their worm dies not, and the
(Syriac their) fire is not quenched. 46. Omn. where their worm
dies not, and the (Syriac their) fire is not quenched. 47. into
hell, for, into the hell of fire. 49. Omn. and every slain offering
shall be salted with salt.
Ch. X. 5. Omn. answered and. 6. he made them, for, God
made them. 7. M. omn. and shall be joined to his wife. 12.
if she, having put away her husband, shall marry, for, if a woman
shall put away her husband, and shall marry. 13. them, for,
those who brought them. 20. Omn. answered and. 21. Omn.
take up thy cross. 24. M. omn. for those who trust in riches.
26. to him, for, among themselves. 29. Omn. answered and.
Omn, or wife. 32. those who, for, they (followed.) 34.
after three days, for, on the third day. 35. ask of thee, for, ask.
43. is, for, shall be. 44. among you, for, of you. 46, a blind
XC. CONDEMNED READINGS.— MARK.
beggar, for, blind man. Omn. begging. 49. said, call him,
for, commanded him to be called. 50. sprang up, for, arose.
Ch. xi. 2. Adn. never. 3. he sends him again, for, he will
.^end him. 6. said, for, commanded. 7. bring, for, brought.
8. do cast, for, did cast. fields, for, trees. Omn. and strowed
them in the way. 9. Omn. saying. 11. Omn. Jesus. 15.
Omn. Jesus. 18. for, instead of, because. 23. Omn. what-
ever he shall say. 24. have received, for, are to receive. ^ 26.
Omn. But if ye do not forgive, neither will your Father who is in
heaven forgive your trespasses. 28. they said, for, they say.
or, for, and (who.) 29. Omn. I also.
Ch. xii. 4. Omn. they stoned him. Dishonoured him, for, sent
him away dishonoured. 5. Omn. again. 17. marvelled
greatly, for, marvelled. 19. child, for, children. 21. without
leaving, for, nor did he leave. 22. And ... did not leave, for,
and . . . had her, and did not leave. 23. Omn. therefore.
25. Omn. (angels) who are. 27. Omn. ye therefore. 29.
(Jesus) answered, for Syr. said to him. Omn. of all the com-
mands. 30, 31. Omn. this is the first command, and. 31.
Omn. which is like it. 33. Omn. with all the soul. Much
more, for, more. 36, M. beneath, for, the footstool beneath.
37. Omn. therefore. 41. Omn. Jesus.
Ch. xiii. 8. there shall be, for, and there shall be. Omn. and
tumults. 11. Omn. neither premediate. 14. Omn. which
was spoken by Daniel the prophet. 18. Omn. your flight. 22.
the chosen, for, even the chosen. 27. the, for, his (angels.)
32. or, for, and (that hour.) 33. M. omn. and pray. 34. to
each, for, and to each.
Ch. xiv. 4. Omn. and saying. 5. This ointment, for, this.
9. the gospel, for Sj^riac, this my gospel. 14. my, for, the (guest-
chamber.) 19. Omn. And they. 24. covenant, for, new
covenant. 27. Omn. on account of me this night. 40. he came
again, for Syriac, he returned again, and came. 45. Omn. Eabbi,
once. 65. received him, for. struck him. 68. I neither know
nor understand, for Syriac, I know not. M. what dost thou say ?
for, what thou sayest. M. omn. and the cock crew. 7U. Omn.
and thy speech is like (that of Galilee.)
Ch. XV. 4. they accuse thee of, for, they witness against thee.
8. went up, for, called out. 12. Omn. do you wish. 23. Omn.
to drink. 24. they crucify him, and divide, for, when they had
crucified him, they divided. 28. Omn. And the Scripture was
fulfilled which says. And he was numbered with the lawless.
31. M. can he not save ? for, he cannot save (himself.) 34. Omn.
saying (Eloi.) 39. Omn. (that) having cried out. 45. corpse,
for, body.
Ch. xvi. 9-20. The Eevisers state in the Margin that " the two
CONDEMNED READINGS. — MARK, — LUKE. XCl.
oMest Greek mauuscripts, and some other authorities, omit" these
twelve verses. The bad character of those two oldest copies is
shown by the record which is here given of mutilations which are
chiefly derived from them. Dean Burgon says, " With the exception
of those two manuscripts, there is not one codex in existence, uncial
or cursive, (and we are acquainted with at least eighteen other
uncials, and about six hundred cursive copies of this Gospel) which
leaves out the last twelve verses of Mark." (Book on these verses,
1871. p. 71.) 17. Omn. new (before tongues.)
Luke, Ch. i. 17. M. come to, for, go before. 28. Omn. the
angel. Omn. thou art blessed among women. 29. Omn.
when she saw [him.] the, for, his (saying.) 35. Omn. of
thee, (after, to be begotten.) 42. outcry, for, voice. 45. M.
has believed that, for, has trusted, because. 61. of, for, among
(thy kindred.) 66. for, instead of, and (the hand.)
Ch. ii. 9. Omn. behold. 14. peace among men of good- will,
for, (on earth) peace; [God's] good pleasure among men. (Syriac,
and good hope for men.) 21. him, for, the child. 33. his
father, for, Joseph. 37. even for, for, of about. 38. God, for,
the Lord. 40. Omn. in spirit. 43. his parents, for, Joseph
and his mother. 51. Omn. these (sayings.)
Ch. iii. 4. Omn. who said. 10, 12, 14. what must, for, what
shall we do, three times. 17. to clean, ... to gather, Syriac,
is cleaning, ... is gathering. 19. Omn. Philip. 22. in
bodily form as, Syriac, in the likeness of the body of a dove.
Omn. which said.
Ch. iv. 2. Omn. afterwards. 4. Omn. and said. Omn. but
upon every word of God. 5. Omn. the devil, (Syriac Satan)
. . . into a high mountain. 9. Omn. the, (before Son of God.
The Syriac very rarely expresses the. The Greek, without the,
may mean either, a son, or, the Son.) 18. Omn. to heal
the heart-broken. 34. Omn. saying, 41. Omn. the Anointed.
44. M. of Judea, for, of Galilee.
Ch. V. 1. and heard, for, to hear. 5. (Simon) said, for, said
to him. 5, 6. nets, for, net. 7. Omn. who were. 17. to
heal him, for, to heal them. 20. said, for, Syriac, said to the para-
lytic. 33. Omn. why ? 34. Jesus, for, he. 36. will cut,
lor, cuts. will not agree, for, agrees not. 38. Omn. and both
are preserved. 39. Omn. immediately.
Ch. vi. 2. said, for, said to them. 9. I ask, for, I will ask.
10. he did, for, he did so. Syriac, he stretched it out. Omn. as
the other. 25. Adn. now (after full.) 25, 26. woe, for, woe
to you, twice. 36. Omn. therefore. 43. nor again, for, nor.
45. the evil one, for, the evil man. Out of the evil, for, out of
the evil treasure of his heart. 48. because it had been well
built, for, because it had been founded upon the rock.
Ch. vii. 10. Omn. who had been ill. 11. soon after, for, next
XCU. CONDEMNED READINGS. — LUKE.
day. 19. to the Lord, for, to Jesus. 22. Omn. Jesus. 28.
Omn. a prophet. Omn. the Immerser. 32. Omn. to you (after
mourned.) 39. M. the, for, a (prophet.)
Ch. viii. 12. have heard, for, hear. 21. do, for, do it. 24.
he awoke, for, he arose. 26, 3*7. Gerasenes; M. Gergesenes, or
Gadarenes, for, Gadarenes. 27. Omn. him (after met.) Eor a
long time had worn, for, had had demons for a long time, and had
worn. 38. Omn. Jesus. 43. M. omn. had spent all her
living on physicians, and. 45. M. omn. and those with him.
Omn. and sayest thou, "Who touched me ? 48. Omn. be of good
comfort. 49. saying, for, saying to him. 50. answered him,
ibr, said. 54. Omn. put them all out.
Ch. ix. 2. M. omn. the sick. 5. the dust, for, also the dust.
7. Omn. by him. 10. to the city called, for, to a desert place of
the city called. (The Syriac has not called.) 14. about fifty, for,
fifty. 34. when they, for, when those (entered. The Syriac has,
when they saw Moses and Elijah enter.) 35. my chosen, for, my
beloved (Son.) 43. Omn. Jesus. 48. is, for, shall be (great.)
54. Omn. as also Elijah did. 55, 56. Omn. And said, ye know
not of what spirit ye are. For the Son of man has not come to
destroy the lives of men, but to save. (Syriac, to destroy lives, but
to give life.) 57. Omn. Lord. 60. Omn. Jesus.
Ch. X. i. 17. M. seventy-two, for, seventy, twice. 5. M. enter
first, for, first say. 11. has come near, for, has come near to you.
15. shalt thou be exalted to heaven ? for, which hast been exalted
to heaven. 19. I have given, for, I give. 21. Omn. Jesus.
32. Omn. being (at the place.) 33. saw, for, saw him. 36.
Omn. therefore. 38. Omn. it came to pass. 40. was leaving
me, for, has left me. 41. the Lord, for, Jesus. 41, 42. M.
omn. thou art anxious and . . . about many things.
Oh. xi. 2. Omn. Our (Father) who art in heaven. Omn. Thy
will be done, as in heaven, also on earth. 4. Omn. but dehver
us from evil. 11. M. omn. a loaf, will he give him a stone ? and
if. 14. Omn. and it was. 29. Omn. the prophet. 34.
Omn. therefore. 44. Omn. Scribes and Pharisees, hypocrites.
48. ye are witnesses, for, ye bear witness. ye build, for, ye
build their tombs. 53. when he had come out thence, for, while
he said (Syriac, when he had said) these things to them. 54.
Omn. and seeking. Omn. that they might accuse him.
Ch. xii. 7. Fear not, for, fear not therefore. 18. my corn, for,
my increase. 22. the life, for, your life. 25. a cubit, for, one
cubit. 31. his, for, God's (kingdom.) these things, for, all
these things, 38. Omn. servants. 40. Omn. therefore. 41.
said, for, said to him. 56. ye know not how to discern, for, ye
do not discern.
Ch. xiii. 2. Omn. Jesus. These, for, such things. 9. bear
fruit afterwards, for, if not. afterwards. 11. Omn. there was (a
CONDEMIS^ED BEADIXGS. — LUKE. XClll.
woman.) 15. ye hypocrites, for, thou hypocrite. 18. there-
fore, for, and (he said.) 19. a tree, for, a p:reattree. 24. M. shall
not be able when, for, shall not be able. When, etc. 25. Omn.
Lord, once. 27. I know not whence, for, I know you not,
whence. 31. (Tn that) hour, for, day. 35. (Your house is)
left, for, left desolate.
Ch. xiv. 6, Omn. him (to these things.) 17. Omn. all things.
21. the servant, for, that servant. 22. that which, for, as. 27.
Whosoever, for. And whosoever. 34. Adn. therefore.
Ch. XV. 16. to be filled with, for, to fill his belly with. 19, 21.
I am, for, and I am; twice. 21. M. Adn. make me as one of
thy hired servants. 22. bring forth quickly, for, bring forth.
Ch. xvi. 1. the, for, his (disciples.) 12. M. our own, for, your
own. 18. Omn. everyone. 20. Omn. there was. 21. Omn.
the crumbs. 26. in, for, beside (all these things.) 29.
(Abraham) said, for, said to him.
Ch. xvii. 2. a millstone, for, an ass-miUstone. 4. Omn. a day
(turn.) 6. if ye have, for, if ye had. 7. (come) immediately,
for, (will say) immediately. 9. Omn. that (servant.) com-
manded ? for, commanded him ? I think not. 10. we have done,
for, because we have done. 21. or there, for, or (Syriac, and)
behold there. 23. Behold there, behold here, for, behold here,
and behold there. 24. M. omn. in his day. 33. Omn. it,
Syriac, his life, (shall preserve it.) 36. Omn. Two shall be in the
field ; the one shall be taken, and the other left.
Ch. xviii. 1. Omn. also (a parable.) 13. his breast, for, upon
his breast. 24. Omn. that he was very sorrowful. 28. our
own things, for, all things. 41. Omn. saying.
Ch. xix. 5. Omn. saw him, and. 15. they had gained, for,
each had gained. 20. the other, for, another. 26. I say, Syriac,
He said to them, T say. 29. the, for, his (disciples.) 31. say,
for, say to him. 40. said, for, said to them. 42. Syriac, the
things which are for thy peace, at least in this thy day. The E. E.
V. in this day, even thou, the things which belong unto peace.
45. who sold, for, who sold in it, and bought. 46. shall be, for,
is (a house of prayer.)
Ch. XX. 2. spoke, saying to him, for Syriac, said to him. 9.
a man, for, a certain man. 13. Omn. when they see. 14.
Omn. come. 23. Omn. why tempt ye me ? 26. of a word,
for, of a word from him. 28. be, for, die (childless.) 30. Omn.
took the woman, and died childless.
Ch. xxi. 2. Omn. also, 4. Omn. of God. 6. Adn. here
(one stone.) 34, 35. suddenly as a snare; instead of, suddenly:
for as a snare. 36. But, for, therefore. may be able, for, may
be counted worthy.
Ch. xxii. 14. the Apostles, for, the twelve Apostles. 16. not,
for, not any more. 18. Adn. from now. 19. M. omn. which
xoiv. CONDEMNED READINGS— LUKE, — JOHN.
is given on behalf of you; this do ye in remembrance of me.
20. M. Omn. in like manner also the cup after supper
saying, this cup is (Syriac, this is the cup of) the new covenant
in my blood, which is to be poured out on behalf of you. 22.
For, instead of, And (the Son.) 30. ye shall sit, for, that ye may
sit. 31. Omn. And the Lord (Syriac, Jesus) said. _ 37. this,
for, also this. 39 and 45. the, for, his (disciples), twice. 43,
44. M. omn. And there appeared to him an angel from heaven,
strengthening him. And being in an agony, (Syriac, in fear,) he
prayed more earnestly, and his sweat became as drops of blood
falling on the ground. 49. said, for, said to him. 61, Adn.
to-day. 64. Omn. they struck him on the face, and. 68.
answer, for, answer me, nor let me go.
xxiii. 6. Omn. of Galilee. 8. Omn. many things. 15. he
sent him back to us, for, I sent you (Syriac, him,) to him. 17.
Omn. For it was necessary for him to release to them one at the
feast. 23. Omn. and of the chief priests. 25. released, for,
released to them. 34. M. omn. And Jesus said. Father, forgive
them, for they know not what they do. 38. Omn. written in
Greek, and Latin, and Hebrew. 39. Art not thou the Anointed ?
for. If thou art the Anointed. 42. Omn. Lord. into, for, in
(thy kingdom.) 43. He, for, Jesus (said.) 44. now about, for,
about. 45. (the sun) was eclipsed, for was darkened.
Ch. xxiv. 1. Omn. and some with them. 6. M. omn. he is
not here, but is risen. 9. M. omn. from the tomb. 12. M.
Omn. and Peter rose up, and ran to the tomb, and stooping down,
he saw the linen clothes laid by themselves, and departed, wonder-
ing in himself at what had happened. 17. and they stood still,
looking sad, for, and are sad. 36. he, for, Jesus. M. omn.
and said to them. Peace be unto you. 38. your heart, for, your
hearts. 40. M. omn. And when he had said this, he showed
them his hands and his feet. 42. Omn. and part of a honey-comb.
44. my words, for, the words. 46. Omn. and thus it was right that.
47, 48. M. ye, beginning at Jerusalem, are witness-bearers, for, be-
ginning at Jerusalem. And ye are witness-bearers. 49. Omn.
Jerusalem. 51. M. omn. and was carried up into heaven.
52. M. Omn. they worshipped him. 53. Omn. praising and.
Omn. Amen.
John i. 3, 4. M. without him was nothing made. That which
has been made in him was life ; instead of, without him was no-
thing made which has been made. In him was life. 15. M. this
was he who said, for, this was he of whom I said. ^ 18. M. an
only -begotten God, for, the only-begotten Son : — Syriac, that only
God. 27. Omn. He it is who was before I [was]. 29.
Omn. John, 30. on behalf of whom, for, about whom. 42. John,
for, Jona. 43. Omn. Jesus. Adn. Jesus (said to him.) 49.
Omn. and said to him. 51. Omn. from now.
COIs^DEMNED READINGS.— JOnN. XCV.
Ch. ii. 10. Omn. then. 12. Omn. his (brothers.) 17. will
eat, for, has eaten (me up.)
Ch. iii. 2. him, for, Jesus. 13. M. omn. who is in heaven.
15. Omn. might not perish. 17. the Son, for, his Son. 31.
M. omn. is above aU. 32. Omn. And (what.) 34. Omn. God
(gives.)
Ch. iv. 6. about the sixth, for, Syriac, the sixth. 9. M. omn. For
Jews have no dealings with Samaritans. 15. come through, for,
come. 35, 36. M. already he who reaps, for, already white to
harvest, and he who reaps. 42. Omn. the Anointed. 43.
Omn. and went away. 46. Omn. Jesus. 47. Omn. (intreated)
him. 51. Omn. and told him. 51. his son, for, thy son.
Ch. V. i. M.the feast, for, a feast. 2. M. Bethsaida, or Bethzatha,
for, Bethesda. 3. Omn. great. 3, 4. Omn. waiting for the
stirring up of the water. Por a messenger from time to time went
down into the bathing-pool, and stirred up the water ; and he who
first went down after the stirring up of the water, was cured of
whatever disease he had. 12. Omn. thy bed. 16. Omn. and
sought to kill him. 27. Omn. also.
Ch. vi. 7. Omn. (each) of them. 10. about, Syriac, (five thou-
sand.) 14. M. signs, for, sign. 14. Omn. Jesus. 17. had
not yet, for, had not (come to them.) 22. Omn. that into which
his disciples had entered. 23. but there came boats, for, but
there came other boats. 42. how does he now say ? for, how
then does this [man] say ? 45. Omn. therefore. 47. Omn.
in me. 61. Omn. which I will give. 55. true, for, truly,
twice. 58. Omn. your (fathers) .... the manna. 65. the
Father, for, my father. 69. the Holy One of God, for, the
Anointed, the Son of the living God.
Ch. vii. 4. M. he seeks that it may be, for, he himself seeks to
be. 8. Omn. this (feast.) M. I do not, for, I do not yet ;
Syriac, now. 15. Therefore, for, and (the Jews.) 16. Adn.
Therefore (Jesus.) 20. Omn. and said. 21, 22. M. ye all
marvel because of this. Moses gave ; for, ye all marvel. Because of
this, Moses gave. 26. Omn. truly (the Anointed ?) 29. I, for,
but I (know him.) 31. Omn. than these. 39. had trusted, for, were
trusting. 40. Omn. many. 40. these words, for, his words.
41. but some, for, but others. 46. Omn. as this man does.
60. Omn. by night. 60. Adn. before. 52. M. see ;
because, for, see that (no prophet.) 53. (The words. And each
went to his house, are not in the Peshito.)
Ch. viii. 1—11. (These verses are not in the Peshito.) 21.
Omn. Jesus. 28. Omn. to them. 28. the Father, for, my
Father. 29. Omn. Syriac, my Father. 38. the Father, for,
my Father. 38. ye have heard, for, ye have seen. 38. Omn.
your (father.) 39. if ye are, for, if ye were (the children of
Abraham) ; M. do ye, for, ye would do (the works of Abraham.) 59.
Omn. He passed through the midst of them, and went away.
XCVl. COXDEMNED READINGS. — JOniV.
Ch. ix. 4. We must, for, I must. 6. Omn. of the blind man.
10. Adn. (How) then? 11. Omn. and said, Syriac, to them.
11. Omn. the pool, Syriac, the waters. 14. the day on which,
for, when. 25. Omn. and said, Syriac, to them. 26. Omn.
again. 35. said, for, said to him. 35. M. Son of man?
instead of, Son of Grod ? 41. Omn. therefore (your sin.)
Ch. X. 4. all his own, for, his own sheep. 12. scatters, for,
scatters the sheep. 13. Omn. the hireling flees. 14. mine
know me, for, I am known by mine. 18. M. has taken it away, for,
takes it away. 26. Omn. as I said to you. 29. M. that which
my Father has given me, is greater than all things ; for, my Father
who has given them to me, is greater than all. 29. the Father's
hand, for, my Father's hand. 32. the Father, for, my Father.
33. answered, for, said. 38. (that ye may) know and know, for,
know and believe.
Ch. xi. 12, 54. the, for, his (disciples) ; twice. 19. Omn. their
(brother.) 22. And now, for, but even now. 28. (said) this,
for, these things. M. called Mary, .... saying secretly, for,
called Mary.1. . . secretly, saying. 30. Adn. still (in the place.)
50. (expedient) for you, instead of, for us.
Ch. xii. 7. Suffer her to keep it for the day of my burial, for, Let
her alone, she has kept it for the day of my burial. 22. (Andrew
and Philip) come and tell, for, tell (Jesusj 25. loses, for, shall
lose (his life.) 35. among you, for, with you. 40. I will heal,
for, I should heal (them.) 41. (said Isaiah) because, for, when
(he saw.)
Ch. xiii. 3. Omn. Jesus. 10. M. Omn. his feet. 18. (He
who eats) my bread, for, bread with me. 24. (Peter beckoned
to him,) and said to him, for, that he should ask who it would be.
25. and he thus fell upon ; for, and he, (Syria.c, that disciple) fell
upon (the bosom of Jesus.) 26. Adn. he took it, and (gave it
to Judas.) 32. Omn. if God has been glorified in him.
Ch. xiv. 4. (whither I go,) ye know the way, for, ye know, and
the way ye know. 5. How do we know ? for, and how can we know ?
10. (the Father) does his works, for, does the (Syriac, these) works.
12. 28. the Father, for, my Father, twice. 15, ye will keep, for,
keep ye.
Ch. XV. 7. ask ye, for, ye shall ask. 8. M. that ye may be, for,
so shall ye be. 14. the things which, for, whatsoever things.
Ch. xvi. 10. the Father, for, my Father. 15. takes, for, shall
take. 16. Omn. because I go to the Father. 23. If ye shall
ask anything of the Father, he will give it you in my name ; for,
whatsoever he shall ask of the (Syriac, my,) Father in my name,
he will give it you. 29. (his disciples) say, for, say to him.
32. Omn. now. 33. ye have, for, ye will have.
Ch. xvii. 1. that the Son, for, that thy Son. 11. (keep those
in thy name), [the name] which thou hast given me ; for, those
CONDEMNED READINGS.— JOHN, — ACTS. XCVll.
"whom (Syriac, that whicli) thou hast given me. 12. (while I was
with them) omn. in the world, (I kept them in thy name), which
[name] thou hast given me ; for, those whom thou hast given me (I
have kept.) 17. the truth, for, thy truth. 21. (that they also
may be) in us ; for, one in us. 24. (Father, I wish that) that
which, for, those whom (thou hast given me), etc.
Ch. xviii. 40. they, for, they all cried out.
Ch. xix. 3. Adn. and they came to him. 7. (according to)
the law, for, our law. 13. these words, for, this saying. 16.
Omn. and led him away. 17. bearing the cross on himself, for,
bearing his cross. 29. so they put a sponge, full of vinegar, on
hyssop, for, and they filled a sponge with vinegar, and put it on
hyssop. 38. (and took) his body, for, the body of Jesus. 39.
(who came) to him, for, to Jesus. M. a wrapping, for, a mixture
(of myrrh and aloes.)
Ch. XX. 17. the, for, my (Father.) 29. M. hast thou believed r
for, thou hast believed. 30. the, for, his (disciples.)
Ch. xxi. 14. the, for, his (disciples.) 15, 16, 17. son of John,
for, son of Jonas, thrice.
Acts i. 4. While he ate, for, while he ate with them. 8. my,
for, to me (witness-bearers.) 15. of the brothers, for, of the
disciples. 16. the Scripture, for, that Scripture. 17. among
us, for, with us. 19. in thf^ir language, for, Syriac, in the lan-
guage of the place. 23. Larsabbas, for, Barsabas. 25. the
place, for, the lot (of this service.)
Ch. ii. 7. Omn. one to another. 23. ye, by the hand of the
lawless, have crucified, for, Syriac, ye have delivered into the hands
of the wicked, and have crucified. 33. which ye see, for, Syriac,
which, behold, ye see. 38. (Peter) to them, for, said to them,
(for the pardon) of your, for, of (sins.) 41. those who received,
for, those who readily received. 42. in the breaking of bread,
for, Syriac, in the breaking of the Eucharist-.
Ch. iii. 1. Omn. together. 6. Omn. rise up and. 13.
denied, for, denied him. 22. Omn. For (Moses.) the Lord
God, for, Syriac, the Lord. 25. (with) your, for, our (fathers.)
Ch. iv. 1. M. the chief priests, for, the priests. 5. Adn. to,
Syriac, in Jerusalem. 8. Omn. of Israel. 18. commanded,
for, commanded them. 24. Omn. thou art God. 25. M. The
Greek text in this clause is somewhat uncertain. Text ; who, by
the Holy Spirit, [by] the mouth of our father David, thy servant,
didst say ; for, Syriac, And thou art he who, by means of the Holy
Spirit, by the mouth of thy servant David, hast said. 33. M.
of the Lord Jesus the Anointed ; for, Syriac, of Jesus the Anointed.
Ch. V. 9. (Peter) to her, for, said to her. 28. we strictly com-
manded, for, did we not strictly command (you) ? 32. M. and God
has given the Holy Spirit, for, and [so is] the Holy Spirit, whom
God has given. 33. wished, for, took counsel. 34. the men,
XCVIU. CONDEMN-ED READINGS. — ACTS.
for, the apostles. 37. (drew away) people, for, many people.
39. ye will not be able, for, ye cannot, overthrow them, for, over-
throw it.
Ch. vi. 3. M. but, for, therefore. of the Spirit, for, Syriac, the
Spirit of the Lord.
Ch. vii. 16. of Hamor, in Shechem, for, Syriac, of Hamor. 17.
(which God) had made, for, had made by oath. 30. an angel, for,
an angel of the Lord. 31. (the voice of the Lord came), omn., to
him. 35. with the hand, for, by the hands. 36. in Egypt,
for, in the land of Egypt. 37. _ (shall) God, for, the Lord God.
Omn. him shall ye hear. 51. in hearts, for, in their heart.
Ch. viii. 8. much, for, great (joy.) 10. (the power) called
great, for, the great (power.) 18. M. the Spirit, for, the Holy
Spirit. 22. (intreat) the Lord, for, God.
Ch. ix. 5. Omn. the Lord said. 12. has seen, for, has seen in
a vision. 12. hands, for, hand. 25. his disciples, for, the
disciples (took him .... by night.) 29. of the Lord, for, of
Jesus. 38. Delay not to come to us, for, that he would not delay
to come to them.
Ch. X. 1. Omn. there was. 5. a certain Simon, for, Simon.
10. (a trance) came, for, fell (upon him.) 11. Omn. bound, and.
16. Adn. immediately (the vessel.) 17. by, for, from (Cornelius.)
24. M. he, for, they (entered.) 30. Omn. I was fasting. 32.
Omn. who will come and speak to thee. 33. by the Lord, for,
by God. 36. M. he sent the word, for, the word which he sent.
Ch. xi. 9. Omn. me (a second time.) 11. we were, for, 1 was,
13. saying, for, saying to him. 28. Claudius, for, Claudius
Csosar.
Ch. xii. 5. earnestly, for, earnest (prayer.) 5. for, instead of,
on behalf of. 9. followed, for, followed him. 25. M. to,
instead of, from (Jerusalem.)
Ch. xiii. 19. Omn. to them. 20. he made them inherit for
about four hundred and fifty years, instead of, he gave them judges
for about, etc. 23. has brought to, for, has raised up for. 25.
what, for, whom (think ye) ? 26. to us, for, to you. 33. to
our children, for, to us, their children. 40. Omn. upon you
(what was spoken.) 44. M. (the word) of the Lord, for, of God.
Ch. xiv. 28. Omn. there (they abode.)
Ch. XV. 8. Omn. to them (the Holy Spirit.) 11. the Lord
Jesus, for, the Lord Jesus the Anointed. 17, 18. who makes
these things known from eternity, for, who does all these things.
Known from eternity are the works of God. 23. Omn. (they
wrote) these things ; Syriac, thus. 24. M. omn. who went out
(from us.) 24. Omn. saying that ye should be circumcised, and
keep the law. 29. things strangled, for, what is strangled.
30. came down, for, came. 33. to those who had sent them
forth, for, to the apostles. 34. This verse is not in the Peshito :—
CONDEMNED READINGS. — ACTS. XCIX.
But it was tlie wish of Silas to remain there. 40. of the Lord,
for, of God.
Ch, xvi. 1. Omn. a certain (Jewess.) 10. God, for, the Lord.
13. out of the gate, for, Syriac, out of the gate of the city. 13.
where we supposed there was, for, Syriac, because (a house of prayer)
was seen there. 31. Omn. the Anointed. 32. M. of God,
for, of the Lord. 34. the house, for, his house. 36. the words,
for, these words.
Ch. xvii. 18. (because he told) omn. them. 23. that which,
for, him whom (ye ignorantly worship.) 23. this thing, for, him
(I declare to you.) 26. (has made) of one, for, of one blood.
30. M. announces to men that all should repent, for, commands
men all to repent.
Ch. xviii. 1. Omn. Paul. 3. they worked, for, he worked
with them. 15. Omn. for, (I do not wish.) 20. Omn. with
them. 21. Omn. I certainly ought to keep the feast which is
coming in Jerusalem.
Ch. xix. 2. Omn. they said. 3. Omn. (he said) to them. 4.
in Jesus, for, in Jesus the Anointed. 9. of Tyrannus. for, Syriac,
of a man whose name was Tyrannus. 12. were carried away,
for, were brought. 13. I, for, we (charge you on oath.) 16.
(overcame) them both, for, them. 29. the city, for, the whole
city.
Ch. XX. 1. sent for, instead of, called to him. 4. M. omn. as
far as Asia. 4. (Sopater,) Adn. son of Pyrrhus. 5. M. came
to us, for, went in advance. 15. Omn. and stayed in Trogyl-
lium. 2L M. Omn. the Anointed. 24. But I make life of no
account [as] dear to me, for, Syriac, But my life is not e.^teemed
by me to be anything, ( [unless it be] so that.) 25. the kiu sdom,
for, the kingdom of God. 28. Omn. therefore. 28. M. (the
assembly) of the Lord, for, as in most Syriac copies, of the Anointed.
These copies include the editions of Walton, Gutbier,the Maronites,
Schaaf, and that of Ooroomiah. Lee has God, but he does not
state on what authority. He says that other copies have, the
Anointed. 29. Omn. For (I know.) 32. M. to the Loid, far,
to God. 32. to give, for, to give you.
Ch. xxi. 20. among the Jews, for, Syriac, in Judea. 22.
certainly they will hear, for, Syriac, because therefore they have
heard. 24. so that they will shave, for, that they may shave,
and all will know, for, that all may know. 25. M. we have sent,
for, we have written.
Ch. xxii. 20. Omn. to his being killed. 30. (he commanded)
the council to come together, for, Syriac, the assembly of their
chief men to come.
Ch. xxiii. 9. Omn. let us not fight against God ; the Syriac has
instead, what is there in this ? 12. the Jews, for, some of the Jews.
20. (as if) thou wast, for, they were (wishing to learn.) 28. M.
g2
C. CONDEMNED READINGS. — ACTS.— ROMANS.
omn. I broTight him down to their council. 30. Omn. by the
Jews. 30. Omn. Earewell.
Ch. xxiv. 1. with some elders, for, with elders. 5. tumults,
for, tumult. 6 — 8. Omn. and wished to judge him according to
our law, but Lysias, the commander of a thousand men, came, and
with great violence took him out of our hands, Syriac, and sent
him to thee ; he also commanded his accusers to come to thee.
15. (resurrection) omn. of the dead. 20. (they found) omn. in
me. 23. that he, for, that Paul (be guarded.) 24. in the
Anointed Jesus, for, in the Anointed.
Ch. XXV. 13. having saluted, for, to salute (Festus.) 16. omn.
to destruction. 22. (Agrippa) omn. said.
Ch. xxvi. 3. Omn. I know. 3. I beseech, for, I beseech thee.
7. king, for, king Agrippa. 16. (one who bears witness)
of the things thou hast seen respecting me, and of those [in which]
I will appear to thee ; for, of this, that thou hast seen me, and of
[when] thou in the future wilt see me. 28. Omn. (Agrippa)
said. 28. By little, thou art persuading to make me a Christian ;
for, in a little degree, thou art persuading me to become a
Christian. 29. Omn. (Paul) said.
Ch. xxvii. 14. Euraquilo, for, Euroclydon. 19. they, for we (cast
out.) 37. M. Adn. (we were) about. 39. M. to save, for, to
drive (the ship.) 41. (by the violence) omn. of the waves.
Ch. xxviii. 1. M. Melitene, for, Melita ; Syriac, Militi. 13.
M. we took away [something] all round, for, we made a circuit.
The change of one letter in a Greek word makes the difference of
meaning, and is, no doubt, a writer's blunder. 15. they came,
for, they came out (to meet us.) 17. he, for, Paul (called together.)
30. he, for, Paul.
EoMANS i. 8. (I thank my God) concerning, for, on behalf of (all
of you.) 29. Omn. fornication. 31. Omn. implacable.
Ch. ii. 2, M. For, instead of, iVnd (we know.) 16. (when
God) M. judges, for, will judge.
Ch, iii. 7, But, instead of. For (if the truth.) 22. (righteous-
ness unto all) omn. and upon all. 28. M. For, instead of, There-
fore (we reckon.) 30. if indeed, for, because (it is one God.)
Ch. iv. 1. (that Abraham) M. Omn. found. 11. (to them)
omn. also. 15. but, instead of, for (where.)
Ch. V. 1. (being declared just), let us have, for, we have, Syriac,
we shall have (peace.) 2. (have had entrance) M. omn. through
trust. 17. Omn. and of the gift.
Ch. vi. 1. let us continue P for, shall we continue ? 11. Omn.
our Lord. 15. let us sin ? for, shall we sin ?
Ch. vii. 18. Omn. I find not. 23. under, for, to (the law of
sin.)
Ch. viii. 1. Omn. who walk not after the flesh. (The Syriac has
not, but after the Spirit.) 26. (the Spirit pleads) omn. on our
COls^DEMNED READINGS.— ROMANS. CI.
behalf. 34. (It is tlie Anointed) adn. Jesus (who died.) (who
was raised) adn. from among the dead. 35. (from the love) M
of God, for, of the Anointed.
Ch. ix. 5. In deference to "some modem interpreters," the M.
puts a full stop after " flesh ;" and in deference to others, a full
stop after " over all ;" in both cases destroying the statement that
Jesus is Grod. The Striae is like the Greek when read as one
sentence. It is, — and from them appeared the Anointed in the
flesh, who is God, who is over all ; to whom be praises and blessings
for ever and ever. Amen. 31. (has not attained to the law) omn.
of righteousness. 32. (by the works) omn. of the law. Omn.
for (they stumbled.)
Ch. X. 3. their own, for, their own righteousness. 5. (Moses
writes,) that the man who does the righteousness of the law shall
live by it ; for, as to the righteousness which is by the law, that the
man who shall do those things shall live by them. 9. M. profess
the word with thy mouth that Jesus is Lord, for, profess with
thy mouth the Lord Jesus. 15. Omn. of those who tell good
tidings of peace. 17. (the word) of the Anointed, for, of God.
Ch. xi. 2. Omn. saying. 6. Omn. but if it be of works, it
is not of merciful favour ; else, work is not work. 13. Adn.
therefore (so far as I am.) 22. (but toward thee) the goodness
of God, for, goodness. 30. (for as ye) omn. also. 31. (that
they also may obtain mercy) adn. now.
Ch. xii. 2. Omn. of your (minds.) 11. M. (serve ye) the oppor-
tunity, for, the Lord.
Ch. xiii. 1. by, for, from (God.) those, for, the authorities
(which are). 7. (Render) omn. therefore. 11. for you, instead
of, for us (to awake.)
Ch. xiv. 6. Omn. and he who regards not the day, to the Lord
he regards it not. 9. (the Anointed) omn. also. Omn. and
rose. 10. (the judgment-seat) of God, for, of the Anointed.
18. (he who) in this, for, in these things. 19. M. we pursue,
for, let us pursue. 21. stumbles, for, is made to stumble.
Ch. XV. 8. that the Anointed, for, that Jesus the Anointed. 15.
Omn. my brothers. 19. of the Holy Spirit, for, of the Spirit of God.
24. (into Spain) I hope, while on my way, to see you ; for, I hope to
come and see you. 29. Omn. of the good tidings (of the
Anointed.)
Ch. xvi. 3. Prisca, for, Priscilla. 5. of Asia, for, of Achaia.
8. Ampliatus, for, Amplias. 18. (serve not) the Anointed, for,
Jesus the Anointed. 20. M. Omn. The merciful favour of our
Lord Jesus the Anointed be with you. 24. Omn. in central text,
The merciful favour of our Lord Jesus the Anointed be with you
all. Amen. In the Syriac this verse comes last in the letter. The
central text of the E. E. V. has like words in verse 20. It omits
verse 24.
cii. CONDEMNED READINGS.— 1 COllINTIIIANS.
1 Corinthians i. 4. M. (I thank) God, for, my God. 13. M.
(the Anointed) has been, for, has he been ? (divided.) 14. M.
I give thanks, for, I thank God. 15. that ye were immersed, for,
that I have immersed (into my name.) 20. (the wisdom) of the,
for, of this (world) ? 29. (that no flesh might glory) before God,
for, before him.
Ch. ii. 9. whatsoever things, for, the things. 10. M. Por,
instead of, But (God has revealed them.) by the, for, by his
(Spirit.)
Ch. iii. 8, Omn, and divisions. 4. (are ye not) men, for fleshly?
5. What, for, who (is Paul) ? what, for, who (is ApoUos) ? They
are, for, (who) but (servants) ? 12. on the, for, on this (founda-
tion.)
Ch. iv. 6. Omn. to think [of men] (more highly than is written.)
Ch. V. 1. Omn. is (not) named. M. verse 2, a question. 4.
Omn. the Anointed, twice. 5. M. omn. Jesus. 7. Omn. on
our behalf. 10. not, for, but not. 12. Do not ye judge? for,
Syriac, Judge ye, 13. does not God judge ? for, God judges.
Ch. vi. 4. the verse made a question. 20. Omn. and in your
spirit, which are God's.
Ch. vii. 1. Omn. (have written) to me. 3. what is due, for,
due affection. 5. Omn. to fasting and. be together, for, come
together. Syriac, return to the same will. 7. But, instead of,
For (I wish.) 14. (in respect of the) brother, for, husband.
15. M. (has called) you, for, us (in peace.) 31. the, for, this
(world.) 34. Adn. also (a difference.) 37. will do, for, does
(well.) 38. will do, for, does (better.) 39. (a wife is bound)
omn. by law. 39. the, for, her (husband.)
Ch. viii. 2. Omn. nothing. 4. Omn. other (God.) 7. from
customary [worship], for, from conscientious [reverence] (of the
image.) 8. will not, for, does not (give access to God.). Omn.
for (neither if we eat.)
Ch. ix. 1. Omn. the Anointed. 7. its fruit, for, of its fruit.
13. Adn. the things (from the temple.) 15. (than that my
glorying) no one shaU make void, for, anyone should make void.
18. (the good tidings) omn. of the Anointed. 20. (as under the
law,) adn. not being myself under the law. 22. Omn. as (weak.)
23. all things, for, this (I do.)
Ch. X. 9. the Lord, for, the Anointed. as, for, as also. 11.
Omn. all (these things.) by way of picture, for, as picture
lessons. 19. that a sacrifice to an image is anything, or that an
image is anything, instead of, that an image, etc., or a sacrifice to
an image, etc. 23. (all things are lawful) omn. for me, twice.
Ch. xi. 2. Omn. my brothers. 24. Omn. Take ye, eat. Omn.
(my body) broken (on behalf of you.) 26. Omn. this (cup.)
27. the bread, Syriac, of the bread of the Lord. 29. Omn.
unworthily. (the body) omn. of the Lord.
CONDEMNED READINGS. — 1, 2 CORINTHIANS. cill.
Ch. xii, 1. Adn. when. 3. Jesus is, for, that Jesus is (anathema.)
Jesus is, for, that Jesus is (Lord.) 6. Omn. it is (the same God.)
9. by one, for, by the same (Spirit.) 26. (or if) a member, for,
one member (is glorified.) 31. But desire the greater gifts, for,
Syriac, But if ye desire great gifts, (I again will show you.)
Ch. xiii. 3. M. (if I give my body) that I may glory, for, that I
may be burned, Syriac, that it may be burned. 10. Omn. then.
11. when, for, but when (I became a man.)
Ch. xiv. 5. and, instead of, for (greater is.) 21. by the lips
of strangers, for, by strange lips, Syriac, in another tongue. 26.
each, for, each of you; Syriac, he who of you (has a Psalm, let him
speak.) 34. Let the, for, your (women be silent.) let them
be submissive, for, [it is required] that they be submissive. 35.
(it is shameful for) a woman, instead of women (to speak in
the assembly.) 37. (are) the command, for, the commands (of
the Lord.) 38. M. if anyone knows not, he is not known; for, if
anyone is ignorant, let him be ignorant.
Ch. XV. 2. M. by which ye are saved, if ye hold fast the words
of the good tidings which I told you; for, Syriac, in which ye have
life [-bliss], by means of the words which I told you; if (some
copies have not if) ye keep them in memory, (unless ye have trusted
in a vain way.) 14. M. our, for, your (trust is useless also.)
20. Omn. and has become (the first-fruit.) 29. (why are they
immersed on behalf) of them, for, of dead bodies r* 32. (The
joining of) if the dead are not raised, with, let us eat and drink.
44. If, instead of, For (there is a natural body.) (a spiritual)
one, for, body. 47. (the second man is) from heaven, for, the
Lord from heaven. 49. M. let us bear, for, we shall bear (the
likeness of him who is from heaven.) 54. M. Omn. this des-
tructible shall put on indestructibility. 55. death, where is thy
victory ? death whore is thy sting ? for, death, where is thy
sting ? Hades, (Syriac, Shiul) where is thy victory ?
Ch. xvi. 19. Prisca, for, PriscilJa. 22. (If anyone loves not)
the Lord, instead of, the Lord Jesus the Anointed.
2 Corinthians i. 6. (and salvation ; or if we are comforted, it
is for the comforting of you,) which works in the patient endurance
of; instead of, and that there may be in you an endeavour to bear
patiently (those sufferings which we also suffer. And our hope.)
8. Omn. to us (in Asia.) 10. (a death), and will deliver. The
Syriac has it not ; nor, and does deliver. 12. with holiness and
sincerity, for, with simplicity and sincerity. 15, M. a second
joy, for, a second favour-gift. 17. desired, for, purposed (this.)
18. (our word to you) is not, for, was not. 20. (are yes) ; there-
fore also by means of him is the Amen to God, for glory, by means
of us; instead of, for this reason, by means of him, we give Amen,
■to the glory of God.
Ch. ii. 1. M. For, instead of, But. 3. (I have written) omn. to
CIV. CONDEMNED READINGS. — 2 CORINTHIANS.— GALATIANS.
you. 9. (the testing of you,) M. by wliich, for, whether (ye are
obedient.) 10. for what 1 have forgiven, if I have forgiven any-
thing ; instead of, for that which I also have forgiven to him whom.
I have forgiven, (it is on your account I have forgiven it.)
Ch. iii. 1. Oran. or of a recommendation (from you.) Syriac, or
that you should write and recommend us. 3. in tables [which
are] hearts of flesh, for, in tables of the heart, of flesh.
Ch. iv. 4. (might not shine) omn. upon them. 6. M. who
said, Light shall shine, for, who commanded the light to shine (out
of darkness.) 14. M. Jesus, for, our Lord Jesus. with, for, by
means of (Jesus.) 16. our, for, the (inner man.)
Ch. V. 17, 18. behold [things] have become new. And all things
[are] of God ; instead of, and all things have been made new by
God. 21. Omn. For.
Ch. vi. 15. M. Beliar, Syriac, Satan. 16, we, for, ye (are.)
Ch. vii. 8. M. omn. for. 12. but that your earnest care for
us might be made manifest to you; instead of, but that your earnest
care on account of us, might be made known before God.
Ch. viii. 4. respecting [their] free gift, and [their] sharing in ;
for, that they might have part in the free gift of (service to the
saints.) 19. (for the glory) of the Lord, for, of God himself,
(and [to show] our goodwill.)
Ch. ix. 4. (lest we be put to shame) by this confidence ; for, by
that glorying with which we have gloried. 5. (your bounty)
before promised, for, of which ye have been reminded beforehand.
Ch. X. 8. (which the Lord has given) omn. to us ; Syriac, to me.
13. as a measure to reach, for, that we should come (even as far as
to you.)
Ch. xi. 1. (you would bear with me) in a little foolishness,
instead of, a little, that I might speak foolishly. 3. Omn. so
(your minds.) 3. (from [their] simplicity, adn. and [their]
purity. 4. ye do well to bear with [him], for, ye would rightly
obey him. 6. we have made [it] manifest, for, we have been
made manifest. 31. of the Lord Jesus, for, of our Lord Jesus,
the Anointed.
Ch. xii. 7. Adn. because (that I might not.) 9. Omn. my
(strength.) 11. Omn. in my glorying. 14. (I will not burden)
omn. you. 15. If I love you very much, am I loved the less r*
for, even if, while I love you very much, ye love me the less. 19.
ye, from of old, suppose that we ; for, do ye again suppose that we
(are excusing ourselves to you ?)
Ch. xiii. 2. (now while absent) omn. I write. 4. For, instead of.
For though (he was crucified in weakness.) 4. (but) we shall
live, for, we live (with him by the power of God which is in you.)
7. (And) we, for, I (pray.) 14. Omn. Amen.
Galatians i. 3. M. our Father, and the Lord, for, the Father,
and our Lord. 8. (other good tidings) M. omn. to you, 10.
If, instead of, For if (I still pleased men.)
CONDEMNED READINGS. — GAL, — EPH.— PHILIP. CV.
Ch. ii. 16. But knowing, for, because we know.
Ch. iii. 17. Omn. in the Anointed. 29. Omn. and (inheritors.)
Ch. iv. 6. into our, for, into your (hearts.) 7. (an heir) by-
means of God, for, an heir of God, by means of Jesus the Anointed.
14. the fcrial of you, for, the (trial which was in my flesh.) 25.
M. And Sinai is a mountain in Arabia, instead of, for Hagar is
mount Sinai, which is in Arabia. 28. M. ye, for, we (are children
of promise.)
Ch. V. 1. With freedom the Anointed has set ua free. Stand there-
fore ; instead of, stand therefore in the freedom with which the
Anointed has made us free. 17. for, instead of, and (these are
opposed.) 21. Omn. murders. respecting which I forewarn
you, as I have forewarned you ; for, as I have said to you before, I
also say now. 24. (those who are of) the Anointed, Jesus ; for,
of the Anointed.
Ch. vi. 17. (the marks) of Jesus, for, of our Lord Jesus the
Anointed.
Ephesians i. 1. M. Omn. in Ephesus. 10. (things) upon,
for, in (the heavens.) 15. Omn. your love (toward all the holy
ones.) 16. Omn. of you (in my prayers.)
Ch. ii. 5. (has raised us to life with), M. [and] in, (the Anointed.)
21. (Eevised Version), each several building, for, all the building.
Ch. iii. 6. (and be fellow-sharers of the promise) in the Anointed,
Jesus, for, which has been given in him. 8. (to tell the good
tidings) to, instead of, among (the Gentiles.) 9. M. to bring to
light, for, to make all men see. 14. Omn. of our Lord Jesus
the Anointed. 21. (to him be glory in the assembly,) and in,
for, by (Jesus, the Anointed.)
Ch. iv. 6. in all, for, in us all. 9. (he descended) omn. first.
17. as the Gentiles, for, as the rest of the Gentiles. 24. M. (and
that ye put on the new man) who is after God, for, who has been
created by God.
Ch. V. 2. (the Anointed loved) you, for, us. M. (and gave
himself up on behalf of) you, for, us. 5. ye, knowing, know,
for, ye know. 22. (ye wives) omn. submit yourselves. 27.
^that he might present) omn. it, Syriac, the assembly. 30. Omn.
(members) of his flesh and of his bones.
Ch. vi. 10. Omn. my brothers. 12. of this darkness, for, of
the darkness of this world. Syriac, of this dark world.
Philippians i. 11. fruit, for, fruits. 22. M. But if to live in
the flesh [be my lot], this is the fruit of my work ; and what shall
I choose ? instead of. But if also, in this life of flesh, I have fruits
of my labours, I know not what I shall choose for myself.
Ch. ii. 2. of the same, for, of one (mind.)
Ch. iii. 3. who worship by the Spirit of God, for, who worship
God by the Spirit, or in spirit. 12. M. that I may seize, seeing
that I also have been seized ; for, that I may seize that [prize]
Cvi. COia)EMNED READINGS.— PHILIP.— COL. — 1, 2 TIIES.
because of which I have been seized by (Jesus the Anointed.) 13.
I do not yet, for, I do not (count myself.) 16. let us walk by the
same [rule], for, let us go on to completion in one course, (and with
one consent.) 21. Omn. that it may be made (like his glorious
body.)
Ch. iv. 3. yes, I also, for, I also (intreat thee.) 13. by him,
for, by the Anointed, (who gives strength to me.) 23. (The
merciful favour) of the Lord, for, of our Lord. (be with) your
spirit, for, you all. Omn. Amen.
CoLOSSiANS i. 7. (on behalf) of us, for, of you. 28. in the
Anointed, for, in Jesus the Anointed.
Ch. ii. 2. The M. of the R. E. Version says that the Greek copies
" vary much " in the latter part of this verse. Its text has, — (unto
all riches of the full assurance) of understanding, that they may
know the mystery of God, [even] Christ, in whom. The Syriac
means,— and to the understanding of the knowledge of the
[revealed] secret of God the Father, and [to the understanding] of
the Anointed, in whom. 7. abounding in thanksgiving, for,
abounding in it, (faith), with thanksgiving. 11. (by putting off)
the body of the flesh ; Syriac, the flesh of sins. 18. (searching
into things which) he has seen, for, he has not seen.
Ch. iii. 4. M. your, for, our (life.) 5. Omn. your (members.)
6. M. Omn. upon the sons of disobedience. 13. The Lord, for,
the Anointed (has forgiven you.) 16. M. (the word of) the Lord,
or God, for, the Anointed. 20. in, for, before (our Lord.)
Ch. iv. 8. that ye may know our affairs, for, that he may know
your affairs. 12. of the Anointed, Jesus, for, of the Anointed,
and fully assured, for, and completed. 13. much toil, for, much
zeal. 15. (the assembly) in their, M. her, for his (house.) 18.
Omn. Amen.
1 Thessalonians i. 2. (making mention) omn. of you. 5. to
you, for, among you. ii. 7. M. babes, instead of, gentle.
15. the prophets, for, their own prophets. iii. 2. (Timothy, our
brother), and, M. God's fellow-worker, for, the servant of God,
and our helper. on behalf of, for, concerning (your trust.) 11
and 13. Omn. the Anointed, twice. iv, 1. Adn. as also ye do
walk. 8. (God) gives, for, has given (his Holy Spirit.) 13.
We, for, I (wish.) v. 4. M. as thieves, for, as a thief. 27.
Omn. (the) holy (brothers.) 28. Omn. Amen.
2 Thessalonians i. 2. Omn. our (Father.) 8. Omn. the
Anointed. 10. (in all) who have trusted, Syriac, his faithful.
12. Omn. the Anointed. ii. 3. M. (the man) of lawlessness, for,
of sin. 4. Omn. as God. 8. will take away, for, will con-
sume. 11. sends, for, will send. 13. M. (God has chosen
you) as a first-fruit, instead of, from the beginning. iii. 4. (the
things which we command) omn. you. 6. (the delivered command
COXDEMNED READINGS. CVll.
2 THESS., — 1, 2 TIM., — TITUS, — PHILE., — HEBREWS.
which) Text, they; M. ye ; Syriac, he (received from us.) 12. (we
coriamand) by the, for, our (Lord Jesus the Anointed.) 18. Omn.
Amen.
1 Timothy i. 2. the, for, our (Father.) 4. (rather than)
the steward-ship, for, the building up, (Syriac, of trust in God.)
12. M. who strengthens, for, has strengthened (me.) ii. 3.
Omn. For (this.) 9. So, for, So also. iv. 10. we strive, for,
we suffer reproach. v. 16. Omn. (If any) trusting brother or.
21. of the Anointed Jesus, for, of our Lord Jesus the Anointed.
vi. o. in Syriac, ver. 6. Omn. from such withdraw thyself; Syriac,
but thou go far from these. 7. Omn. it is evident ; Syriac, it
is known. 17. but on God, instead of, on the living God. 21.
with you, (plural), for, with thee. Omn. Amen.
2 Timothy i. 3, 4. night and day longing to see thee, for, in
my prayers by night and by day. 11. a teacher, for, a teacher of
the Gentiles. ii. 3. suffer evil with [me], for, suffer evil. 14.
M. (before) God, for, our Lord. 26. E. E. Version, having been
taken captive by the Lord's servant, (M. by the devil) unto the will
of God ; Syriac, (may depart from the snare of Satan) who have
been captured at his will. iii. 14. (of what) persons, for, person.
16. E. E. Y., Every scripture inspired of God [is] also profitable ;
Syriac, For every writing which has been written by the Spirit, is
profitable (for teaching, etc.) iv. 1. the Anointed, Jesus, for,
our Lord Jesus the Anointed. and by his appearing and his
kingdom, for, Syriac, at the revealing of His kingdom. 22. The
Lord, for, our Lord Jesus the Anointed. Omn. Amen.
Titus i. 4. from the Anointed Jesus, for, from our Lord Jesus
the Anointed. ii. 11. which saves, Syriac, which saves all, (has
been revealed to all men.) iii. 15. Omn. Amen.
Philemon 2. to Apphia, our sister, for, our beloved. 5. M.
(hearing) of thy love and trust which thou hast in the Lord
Jesus, and in all the holy ones ; for, Syriac, of thy trust, and of
the love thou hast for our Lord Jesus, and for all the holy ones.
6. M. (in the knowledge of) every good thing which is in us unto
the Anointed, for, Syriac, of all the good things which ye have in
Jesus the Anointed. 7. I had, for, we have (great joy.) 12.
whom, himself I have sent back to thee ; for, Syriac, I have sent
him to thee ; and do thou so receive him (as my own son.) 25.
M. of the Lord, for, of our Lord. M. Omn. Amen.
Hebrews i. 2. at the end of these days, for, in these last days.
3. Omn. by himself, of sins. The Maronite, Lee's, and the Ooroo-
miah editions have, our sins. Walton, Gutbier, and Schaaf, have
not, our. 6. And when he again brings in, for, And again, when
he brings in. 8. M. Aleph and B, " the two oldest Greek manu-
CVlll. CONDEMNED READINGS. — HEBREWS,— JAMES.
scripts read, his," instead of, thy (kingdom.) 12. (as a mantle
shalt thou roll them up) adn. as a garment.
Ch. ii. 7. M. Omn. Thou didst set him over the works of thy
hands.
Ch. iii. 1. Jesus, for, Jesus the Anointed. 9. (tested) omn.
me. by proving, for, put [me] to proof. 10. this, for, that
(generation.)
Ch, iv. 2. (because those who heard) were not united by trust
with those who heard ; for, because it [the word] was not united
with trust in those who heard it.
Ch. V. 4. but [takes it] when called, for, but he who is called.
Ch. vii. 14. (concerning) priests, instead of, priesthood. 17.
It is testified, for, he testiiies. 21. Omn. after the order of
Melchizedec. 22. (by so much) adn. also.
Ch. viii. 4. (because there are) omn. priests. 5. thou shalt
make, for, that thou make. 11. (from the least) omn. of them.
Ch. ix. 17. not a question; while that which makes it lives.
Ch. X. 9. Omn. God. 16. mind, for, minds, 34. Omn.
in heaven. 38. my, for, the (righteous man.)
Ch. xi. 3. what is seen, for, the things seen. 4. M. " The Greek
text in this clause is somewhat uncertain." Syriac, and God bore
witness respecting his gift-offering. 8. to a place, Syriac, to that
place. 11. Omn. she gave birth. 20. Adn. even (concerning
things to come.)
Ch. xii. 7. It is with view to chastening that ye endure, for,
Syriac, patiently bear chastening, because, (as with sons, etc.)
15. the many, for, many (be defiled.) 24. than Abel, for, than
that of Abel.
Ch. xiii. 18. we are persuaded, for, we trust. 21. (in every
good) thing, for, work.
James i. 12. Omn. Syriac, God (has promised.) 19. Ye know,
for. And ye, (my beloved brothers.)
Ch. ii. 1. The M. makes the verse a question. It is an exhort-
ation, in the Syriac. 3. (And say) omn. to him. (or sit)
omn. here. 5. (the poor) in, for, of (the world.) 18.
Omn. my (trust.) 20. (trust without works is) fruitless, for,
dead.
Ch. iii. 3. But if, instead of. For, behold. 5. (Behold, how
lar^e a wood,) how large, for, a little (fire sets ablaze.) 6. The
E. B. V. gives in its text and margin, three different Greek readings
of this verse. Dr. Murdock translates the Syriac thus : — Now the
tongue is a fire, and the world of sin is like a forest. And this
tongue, which is one among our members, marreth our whole body;
and it inflames the series of our generations, which roll on like a
wheel ; and it is itself on fire. 8. a restless, for, an uncontroll-
able (evil.)
Ch. iv. 4. Ye adulteresses, for, ye adulterers. 5. (that the spirit
CONDEMNED READINGS. — JAMES, — 1 PETER, — 1 JOHN. cix.
whicli) he has made to dwell, for, dwells (in us, is prone to envy ?)
13. a year, for, one year. 14. What is your life ? For ye are a
vapour ; instead of, For what is our life but a vapour ?
Ch. V. 5. Omn. as (in a day.) 16. your sins, for, your faults.
20. M. know ye, for, let him know.
1 Peter i. 12. for you, instead of, for us (they were setting forth
those things.) 16. Ye shall be, for, Be ye (holy.) 22. out of
the heart, for, out of a pure heart. 23. (by means of the living
word of God, which continues) omn. for ever.
Ch. ii. 7. (to those who) do not trust, for, do not obey. 21.
(the Anointed suffered on behalf of) you, for, us ; (and left) you,
for, us (an example.)
Ch. iii. 15. Adn. but (with meekness.) 16. ye are spoken
against, for, they speak against you, as against bad men.
Ch. iv. 19. to a faithful Creator, instead of, [to him] as to a
faithful Creator.
Ch. V. 2. M. Omn. exercising the oversight. Syriac, take the
care of it spiritually. (willingly) adn. according to God. 8.
Omn. because (your adversary.) 10. (who has called) you, for,
us. (by means of) the Anointed, for, Jesus the Anointed. 11.
(to him) omn. be glory and. 14. Omn. Amen.
1 John i. 4. (we write) omn. to you.
Ch. ii. 20. M. and ye all know, for, and ye know every man.
25. M. (which he has promised) you, for, us. 28. that if, for,
that when (he shall be revealed.)
Ch. iii. 2. we know that if, for, but we know that when. 5.
(to take) sins, for, our sins. 13. brothers, for, my brothers. 14.
(that loveth not) omn. his brother. 16. (the love) omn. of God.
Syriac, his love for us. 18. Little children, for, my little children.
19. By this we shall know, for, And by this we know. 19, 20.
shall assure our heart before him, whereinsoever our heart may
condemn us ; for, shall assure our heart. And if our heart con-
demns us, etc. 21. (if) the, for, our (heart.)
Ch. iv. 3. M. who denies, for, who does not confess. Jesus, for,
that Jesus the Anointed has come in the flesh. 16. not in Syriac,
and God continues in him. 19. (Let us love) omn. him. Syriac,
let us love God. 20. cannot love God, for, how can he love God
(who is not seen) ?
Ch. V. 9. (this is the witness borne by God) because, for, which
(he has borne.) 10. (has the witness) in him, for, in himself.
18. (keeps) him, for, himself.
Some of the above changes, all of which are the result of a
selection from the multitude of Greek readings, of those which the
Eevisers themselves thought most likely to be correct, impair or
ALTER God's testimony on points of great importance. It
may be acceptable to the reader, if a few passages be named which.
ex. CONDEMNED READINGS. — TITEIE, IMPORTANCE.
will be found, on examination, to do this. It will be sufficient to
name tbem, the nature of the change, and whether made in the
text, or in the ma.rgin, being shown in the above list.
A.— The Angels' song, Luke ii. 14. The appearing of Jesus
after his resurrection, Luke xxiv. 36, 40, 42. The ascension of
Jesus to heaven, Mark xvi. 19 ; Luke xxiv. 51. Atonement; no
attempt is made to show that Jesus made the real atonement which
was made in shadow by the old sacrifices. See also Luke xxii. 19,
20 ; John vi. 51 ; Hebrews i. 3.
B.— Baptism, Matt. xx. 22, 23 ; Mark vii. 4, 8 ; xvi. 16. The
bloody sweat of the Eedeemer, and the visit of the angel in Geth-
semane, Luke xxii. 43, 44.
C. — Christians, as members of the flesh and bones of Jesus, Eph.
V. 30. The chosen of God, Matt. xx. 16 ; Luke xvii. 36 ; given
to Jesus, John xvii. 11, 12, 24 ; from the beginning, 2 Thess. ii.
13. The Covenant, the New, Matt. xxvi. 28 ; Mark xiv. 24 ;
Luke xxii. 20. The Cross, the first words of Jesus when nailed
to it, Luke xxiii. 34. The inscription on it, Luke xxiii. 38.
D. — The Deity of the Eedeemer.— Substitution of, a thing, for,
One greater than the temple. Matt. xii. 6. Worship paid him,
Matt, xxviii. 1*7 ; Mark i. 40 ; Luke xxiv. 52. The Son of God,
Mark i. 1. The Word called a begotten God, John i. 18. Who
is in heaven, John iii. 13. Is above all, John iii. 31. Stopping
so arranged as to destroy express testimony, Eom. ix. 5. The
Divine Sonship of Jesus as man : passages in which he is called
the Son of God, or God is called his Father, altered, John iii. 17 ;
vi. 65, 69 ; viii. 28, 38 ; ix. 35 ; x. 29, 32 ; xiv. 12, 28 ; xvi. 10 ;
xvii. 1 ; XX. 17. Destroy ; Christ came not to destroy men,
Luke ix. 54—56. Divorce, Matt. xix. 9.
F.— Fasting, Matt. xvii. 21 ; Mark ix. 29 ; Acts x. 30 ; 1 Cor. vii.
5. Forgiveness, Mark xi. 26. Fore-knowledge of God. Acts
XV. 18. Future state of those who perish, Matt. xxi. 44 ; Mark
iii. 29 ; ix. 44, 46.
G.— Gift of God's chosen to Christ, John xvii. 11, 12, 24.
H. — House on rock, said to be well built instead, Luke vi. 48.
Hypocrisy, Matt, xxiii. 14 ; Luke xi. 44.
J.— Justification. Being declared just, let us have peace, Eom.
V. 1. Eom. xi. 6 ; Heb. x. 38.
L.— The Lord's prayer, in Matt. vi. 13 ; in Luke xi. 2, 4. The
Lord's Supper, Luke xxii. 19, 20 ; 1 Cor. xi. 24—29.
M.— Man's state of ruin. Matt, xviii. 11. Mark, the last 12
verses treated as doubtful. Mary, the mother of Jesus, blest,
Luke i. 28.
P.— Pierced with a spear, the body of Jesus said to have been
while he was still living, Matt, xxvii. 49.
E.— Eesurrection of Christ, evidence of it in Mark questioned,
Mark xvi. 9—14. Omissions in Luke xxiv. 6, 9, 12. The
APPROVED READINGS. — MATTHEW. CXI.
resurrection of Christians, 1 Cor. xv. oi, 55. Eiches, those who
trust in them, Mark x. 24.
S. — The sun said to have been eclipsed when Christ was crucified,
though the moon was full, and an eclipse impossible, Luke xxiii.
45. Separation from men of corrupt mind, 1 Tim. 6. 5.
APPROVED READI:N^GS. — MATTHEW.
XIY. The Peshito-Syriac Text is m agreement with the
FOLLOWING CHANGES, WHICH IN THE EeVISED ENGLISH YeRSION
OE 1881 WERE FOUNDED ON DEVIATIONS FROM THE EeCEIVED
Greek Text.
Matthew i. 6. (And David) omit, the king. ii. 18. Omit,
lamentation and. iii. 6. Add, the river (Jordan.) v. 27. Omit,
to those of old time. vi. 12. (as we also) have forgiven, for, for-
give. 18. Omit, openly. 34. Omit, the things (of itself.)
vii. 2. Omit, again. 14, M. How, instead of, Por (narrow.)
24. shall be compared, for, I will compare him. 29. their, for,
the scribes. viii. 8. (say) by a word. 28. Gadarenes, for,
Gergesenes. 32. into the swine, and all the herd. ix. 4.
knowing, for, seeing (their thoughts.) 8. feared, for, marvelled.
13. Omit, to repentance. 35. Omit, among the people. x. 3.
(Simon) the Zealous, for, the Canaanite. 10. staff, for, staves.
xi. 2. by means of, for, two. 19. (by her) works, for, children,
xii. 8. Omit, even (of the Sabbath.) 35. Omit, of the heart.
Oh. xiv. 6. (Herod's birthday) came, for, was kept. 12. corpse,
for, body. 24. M. (was) many furlongs away from the land,
instead of, in the midst of the sea. 25. (Jesus) came, for, went.
32. (had) gone up into, for, entered (the ship.)
Ch. XV. 4. Omit, commanded and. 6. the word, for, the
command (of God.) 8. Omit, draw near to me with their mouth,
and. 17. (Do ye) not, for, not yet (understand) ? 22. (called
out) omit, to him. 36. (to the) multitudes, for, multitude.
39. Magadan, Syriac, Magodu, for, Magdala.
Ch. xvi. 26. will be, for, is (a man profited ?) xviii. 8. (cut)
it, for, them (off.) xix. 3. (saying) omit, to him. 25. the, for,
his disciples.
Ch. xxi. 7. he sat, for, they set him. 9. (went before) add,
him. 28, (in) the, for, my (vineyard.)
Ch. xxii. 13. Omit, take him away, and. 23. (Sadducees), aud
said, for, who say. 32. He, for, God (is not God of the dead.)
35. Omit, and saying. 44. under, instead of, for the footstool
of (thy feet.)
Ch. xxiii. 4. M. Omit, grievous to be borne. 7. Omit, Eabbi,
once. 8. (One is your) Chief. Omit, the Anointed.
Ch. xxiv. 18, garment, for, garments. 27. Omit, also. 3L
Cxn. APPROVED READINGS.— MATTHEW,— MARK.
M. a great trumpet, for, a great sound of a trumpet. 36. the,
for, my (Father.) 37. Omit, also. 39. Omit, also. 49.
shall eat and drink, for, (shall begin) to.
Ch. XXV. 13. Omit, in which the Son of man comes. 17. Omit,
he also. 44. (answer) omit, him.
Ch. xxvi. 9. this, for, this ointment. 20. (with his twelve)
add, disciples. 36. (said to) his (disciples.) 42. Omit, from me.
53. Put, now, after, give me. 60. Omit the second, they found it
not. (came two) omit, false witnesses.
Ch. xxvii. 2. Omit, Pontius. 10. I gave, as in M., for, they
gave (them.) 22. Omit, to him. 35. Omit, that what was
spoken by the prophet might be fulfilled, — They parted my gar-
ments among them, and upon my vesture they cast lots.
Ch. xxviii. 8. (they went) away from, for, out of, 9. Omit,
And as they went to tell his disciples.
Mark i. 2. in the prophet Isaiah, for, in the prophets. Omit,
before thee. 5. all they of Jerusalem, and were immersed ; for,
they of Jerusalem, and were all (immersed.) 11. in thee, for,
in whom (I am well pleased.) 19. Omit, thence. 24. Omit,
Let us alone. 27. among themselves, for, them. 42. Omit,
when he had spoken.
Ch. ii. 2. Omit, immediately. 3. bringing to him, for, bring-
ing. 17. Omit, to repentance. 20. in that day, for, in those
days. 22. else the wine, instead of, the new wine. 26. under
Abiathar, a chief priest ; Syriac, a chief of the priests.
Ch. iii. 5. Omit, whole as the other. 18. (Simon) the Zealous,
for, the Canaanite. 34. Syriac, he looked on those who were
sitting with him ; instead of, he looked round on those who sat
round about him.
Ch. iv. 4. Omit, of heaven. 9. (he said) omit, to them. 18.
(those who) have heard, for, who hear (the word.) 20. Omit,
some, three times.
Ch. V. 9. he said to him, for, he answered and said. 11. on
the mountain, for, on the mountains. 13. Omit, Jesus immedi-
ately. Omit, they were. 14. (those who fed) them, for, the
swine. 19. Omit, Jesus. 22. Omit, behold. 36. Omit,
immediately. 38. they come, for, he comes.
Ch. vi. 12. made, for, were making (proclamation.) 15. (a
prophet) as, for, or as (one of the prophets.) 26. (those reclining)
omit, with him. 27. to bring (the head), instead of, (the head)
to be brought. 33. (and knew) them, for, him. Omit, and
came together to him. 44. were, for, were about (five thousand.)
51. Omit, beyond measure. 55. (that region) omit, round about.
Ch. vii. 5. And, for. Then. 6. Omit, he answered, and. 8.
Omit, ye do. 24. a house, for, the house. 25. (Eor), add,
immediately. 28. Omit, for (even.)
Ch. viii. 1. Omit, Jesus. 7. (gave thanks) for them. 13,
APPROVED READINGS. — MARK, — LUKE. CXlll.
Syriac, omits, again. 14. they, for, the disciples. 21. not yet,
for, not. 25. (saw) all things, for, all persons. 28. (they)
said, for, answered. 36. profit a man, for, shall it profit (him.)
Ch. ix. 12. Omit, answered and. 24. Omit, Lord. 33. they,
for, he (came.) 38. (John) said, for, answered, saying. Omit,
who does not (follow us.) Substitute (because he) did not, for,
does not (follow us.) 41. naming that ye are, for, in my name,
because ye are (of the Anointed.) 42. a millstone, add, of an
ass. 45. Omit, into the unquenchable fire.
Ch. X. 1. to, for, by (beyond Jordan.) 35. (saying) to him.
62. him, for, Jesus.
Ch. xi. 10. Omit, in the name of the Lord. 14, Omit, Jesus.
19. M. They, for, he (went out.) 29. Omit, answered. 33.
Jesus said, for, answered and said.
Ch. xii. 2. (of the) fruits, for, fruit. 17. Jesus said, for. And
Jesus answered, and said. 23. Omit, when they shall rise.
24. Jesus said, for. And Jesus answered and said. 27. (but)
omit, God (of the living.) 32. He, for, God (is one.) 43. who
are casting, for, have cast (into the treasury.)
Ch. xiii. 2. Omit, answered and. (left) add, here. 5. Omit,
answered and. 8. the beginning, for, the beginnings. 9.
shall stand, for, be brought (before rulers.) 15. (go down) omit,
into the house.
Ch. xiv. 19. Omit, and another. Is it I ? 20. Omit, answered
and. 22. Omit, eat ye. 24. (which is shed) on behalf of, for,
concerning (many.) 31. Omit, the more. 51. Omit, the
young men. 52. (naked) omit, from them. 72. (And) add,
immediately.
Ch. XV. 3. Omit, but he made no answer. 8. Omit, always.
41. (who) omit, also. 44. M. were already, for, had been long
(dead.)
Ch. xvi. 8. Omit, quickly. 19. (the Lord), add, Jesus.
Luke i. 26. (was sent) from, for, by (God.) 75. all our days,
for, all the days of our Hfe. 78. shall visit, for, has visited (us.)
Ch. ii. 2. This enrolment was the first; for, this, the first en-
rolment, took place (under the government.) 5. (Mary) his
betrothed, omit, wife. 15. (that the shepherds) omit, the men.
22. of their, for, of her (purification.) 38. deliverance of, instead
of, in (Jerusalem.) 42. Omit, to Jerusalem.
Ch. iv. 1, 2. Join, for forty days, with, led; instead of with, to
be tempted. 8. Omit, Get thee behind me, Satan, for.
Ch. V. 15. (to be healed) omit, by him. 36. (no one) add, cuts
off, . . . and (puts it on.)
Ch. vi. 1. Omit, the second-first. 5. Omit, also (of the sab-
bath.) 9. (on the) sabbath, for, sabbaths. 10. (said) to him,
for, to the man. Omit, whole. 17. add, a great (multitude of
his disciples.) 38. with that, for, with the same (measure.)
H
CXIV. APPHOYED READINGS. — LUKE.
Ch. vii. 11. Omit, many of (his disciples.) 28. Omit, For.
31. Omit, And the Lord said. 42. Omit, teU. me. 44. (with
the hair) omit, of her head.
Ch. viii. 3. (who served) them, for, him. 9. Omit, saying.
20. Omit, [by some] who said. 29. he was commanding, for,
he commanded. 30. Omit, saying. 34. Omit, and went.
36. (those) omit, also (who saw.) 40. Omit, it came to pass. 47.
(Declared) omit, to him. 50. (answered) omit, saying. 51. (To
enter) add, with him. 52. Add, for (she is not dead.)
Ch. ix. 1. (his twelve) omit, disciples. 3. staff, for, staves.
50. (against) you, for, us ; (is for) you, for, us. 57. Omit, it came
to pass.
Ch. X. 1. Omit, also. 2. And, for, Therefore (he said.) 11.
(which cleaves to us) add, on our feet. 20. (rejoice) omit, rather.
21. in the Holy Spirit, for, in spirit. 35. Omit, when he de-
parted. 39. (at the feet) of the Lord, for, of Jesus.
Ch. xi. 34. (is) thine eye, for, the eye.
Ch. xii. 1. M. Beware ye, first ; for, began to say first. 15. (guard
against) add, all (covetousness.) 22. your, for, the (body.) 23.
Add, For, (the life.)
Ch. xiii. 24. door, for, gate. 35. for I say, instead of, and
verily I say. until, for, till the time come when (ye shall say.)
Ch. xiv. 5. Omit, answered and. M. (whose) son, for, ass. 10.
(in the presence,) add, of all (those who.) 34. (but if) add, even
(the salt.)
Ch. XV. 17. (I perish) add, here.
Ch. xvi. 9. (that when) it, the mammon, for, ye (shall fail.) 14.
(The Pharisees) omit, also. 25. (he is now comforted) add, here.
Ch. xvii. 1. his, for, the (disciples.) 3. (if thy brother sin) omit,
against thee. 7. (will say, in Syriac, says immediately) add, to
him. 18. This verse a question.
Ch. xviii, 22. (when Jesus heard) omit, these things. Lee retains.
Ch. xix. 27. (and slay) add, them. 42. Syriac, Oh, if thou
hadst known those things which are for thy peace, at least in this
thy day !
Ch. XX. 1. (in one of) the, for, those (days.) 3. a, for, one
question. 24. Omit, answered and. 32. (last) omit, of all.
34. Omit, answered and.
Ch. xxi. 19. ye will possess, for, possess ye (your souls or lives.)
25. from terror at the roaring of the sea; for, with perplexity, the
sea roaring.
Ch. xxii. 3. (Judas) called, for, surnamed (Iscariot.) 16. (eat) it,
for, of it. 36. Omit, therefore. 57. he denied [it], for, him.
70. M. ye say [the truth], because I am ; for, ye say that I am.
Ch. xxiii. 2. (turning aside) add, our (nation.) and (saying.)
20. (Pilate spoke) add, to them. 35. (the rulers) omit, with them.
46. I commit, for, I will commit. 51. (who) omit, also himself
(was expecting.)
APPKOVED READINGS.— LUKE, -JOHN. CXV.
Ch. xxiv. 3. (the body) of Jesus, for, of the Lord Jesus. 5.
(and bowed their) faces, for, face. 11. these, for, their words.
21. Omit, to-day. 29. (the day has) add, now, (declined.) 47.
M. (repentance) for, instead of, and (the pardon of sins.)
JoiOf i. 19. (when the Jews sent) add, to him. 28. Bethany, for,
Bethabara. 39. (come and) ye will see, for, see ye. ii. 22. (had
said this) omit, to them. iii. 25. (with) a Jew, for, the Jews.
iv. 17. (she said) add, to him. v. 30. (the will of) him, for, the
Father (who sent me.) vi. 2. the, for, his (signs.) 11. (he
distributed [these] to) those who were reclining ; for, to the disciples,
and the disciples to those who were reclining. 24. (they) omit,
also (went into the boats.) 40. (For this is the will) of my
Father; for, of him who sent me. 43. (Jesus) omit, therefore.
63. (the words which I) have spoken, for, speak. 68'. (Peter)
omit, therefore. 71. Simon Iscariot, for, Judas Iscariot.
Ch. vii. 33. (Jesus said) omit, to them. 34. (ye will not find)
add, me. 36. add, me. 39. the Spirit, for, the Holy Spirit.
M. (was not yet) add, given. 52. rises, for, has risen. 53.
This verse is not in the Peshito.
Ch. viii. 1-11. These verses, and vii. 53, though not in the
Peshito, may have been added by the Apostle, after the gospel
■was first written. 20. Omit, Jesus. 41, 48, 52. Omit, there-
fore, thrice.
Ch. ix. 8. a beggar, for, blind. 9. (others) add, No, but (he
is like him.) 20. (answered) omit, them.
Ch. X. 26. because, instead of, for (ye are not.) 38. (and I)
in the Father ; Syriac, in my Father ; for, in him.
Ch. xi. 12. (said) add, to him. 29. rose, for, rises (up.) came,
for, comes. 31. supposing, for, saying. 41. Omit, where the
dead was laid.
Ch. xii. i. Omit, who had died. (whom) add, Jesus (had raised
up.) 4. (Iscariot) omit, [son] of Simon. 47. (and shall not)
keep, for, believe (them.)
Ch. xiii. 26. Simon Iscariot, for, Judas Iscariot.
Ch. xiv. 2. Add, because (I go.) 14. (if ye shall ask) add^
me. 16. (that he may) be, for, remain. 28. (because) I go, for,
I said, I go. 30. (the ruler of) the, for, this (world.)
Ch. XV. 11. (that my joy may) be, for, remain (in you.)
Ch. xvi. 3. (they will do) omit, to you. 4. (that when) their,
for, the (hour shall come.) 27. from the Father, for, from God.
Ch. xvii. 1. (thy Son) omit, also. 20. (who) trust, for, shall
trust.
Ch, xviii. 11. the, for, thy f sword.) 14. (should) die, for, be
destroyed. 18. (and Peter) add, also. 20. all, for, always
(the Jews.) 29. (went out) add, to the outside. 31. (The
Jews) omit, therefore, 37. M. Thou say'st [the truth], (because
I am a king.)
Ii2
CXVl. APPROVED READINGS. — JOHN,— ACTS.
xix. 11. (answered, in Syriac, said) add, to him. 35. (that ye)
add, also.
XX. 16. (she said to him) add, in Hebrew. 19. were, for, were
assembled. 29. Omit, Thomas.
xxi. 3. Omit, immediately. 25. Omit, Amen.
Acts i. 14. (in prayer) omit, and supplication.
Ch. ii. 1. (were all) together, for, with one mind. 22. (as ye)
omit, also, 30. Omit, would, as to the flesh, raise up the
Anointed. 31. that he, instead of, his soul (was not to be left in
Hades, Syriac, Shiul.) 40. (and exhorted) add, them. 43. (by
the Apostles) add, in Jerusalem.
Ch. iii. 7. (raised) add, him. 11. (while) he, for, the lame
man who had been healed. 20. (who has been) prepared, instead
of, proclaimed (beforehand.) 21. Omit, all (his.) 22. Omit,
to the fathers. 26. (his Son) omit, Jesus.
Ch. iv. 17. Omit, severely (threaten.) 27. (truly) add, in this
city. 36. Joseph, for, Joses.
Ch. V. 5. (who heard of) it, instead of, these things. 16.
(round about), omit, unto (Jerusalem). 18. Omit, their (hands.)
23. (standing) omit, without. 24. Omit, the [high] priest, and.
25. Omit, saying. 32. Omit, his (witness-bearers.) Omit,
also, (the Holy Spirit.)
Ch. vi. 8. full of [God's] favour, for, of trust. 13. Omit,
blasphemous.
Ch. vii. 11. Egypt, for, the land of Egypt. 22. Add, his
(words and deeds.) 32. Omit, God, before Isaac, and before
Jacob. 43. of the god Eephan, for, of your god Eemphan.
48. in places, for, in temples (made with hands.)
Ch. viii. 12. about the kingdom, for, about the things of the
kingdom (of God.) 13. Add, great (miracles.) 37. Omit,
And Philip said. If thou dost trust with thy whole heart, thou
mayest. And he answered and said, I believe that Jesus the
Anointed, is the Son of God.
Ch. ix. 5, 6. Omit, it is hard for thee to kick against the pricks.
And he, trembling and astonished, said, Lord, what dost thou wish
me to do P and the Lord [said] to him. 6. But (stand up.) 8.
(He saw) nothing, for, no one. 18. (he received sight) omit,
forthwith. 19. he, for, Saul. 20. (was making proclamation
about) Jesus, for, the Anointed. 21. From, and had come, to,
(the chief) priests, not a question. 26. (And when) he, for, Saul.
31. (in the) assembly, for, assemblies.
Ch. X. 6. Omit, he will tell thee what thou must do. 7. (who
spoke) to him, for, to Cornelius. 11. Omit, coming down to him.
12. Omit, and wild beasts. 21. Omit, who had been sent from
Cornelius to him. 23. he arose and, for, Peter (went.) 48.
(of the Lord) add, Jesus, the Anointed.
Ch. xi. 13. (send) omit, men. 20. (to the) Greeks, for, Greek-
APPROVED READtN-GS.— ACTS. CXVU.
speaking [Jews.] 22. Omit, to go (as far as Antiooh.) 25.
he, for, Earnabas (went.)
Ch. xii. 13. he, for, Peter (knocked.) 20. he, for, Herod.
Ch. xiii. 1. Omit, certain (prophets.) 6. Add, the whole
(island.) (a certain) add, man. 18. M. he nourished them,
for, bore their conduct, 19. (he gaye them their land) for an
inheritance, instead of, by lot. 31. Add, now (his witness-
bearers.) 42. (And as they went out) Syriac, from them, instead
of, from the synagogue of the Jews. they, for, the Gentiles
(besought.) 45. Omit, contradicting, and.
Ch. xiv. 8. Omit, being (a cripple.)
Ch. XV. 22. called, for, surnamed (Barsabas.) 34. Omit, But
it seemed good to Silas to continue there. 36. the, for, our
(brothers.) 37. wished, for, advised.
Ch. xvi. 7. the Spirit of Jesus, for, the Spirit. 16. to the
house of prayer, for, to prayer. 17. (she) was following, for,
followed. (who announce) to you, for, to us.
Ch. xvii. 5. (the Jews) omit, who were disobedient. 13.
(stirring up) add, and disturbing. 14. as far as to the sea, for,
as if to the sea. 26. [their] ordained, for, fore-ordained (times.)
27. (to seek) God, for, the Lord.
Ch. xviii. 5. he was restrained in speech, for, was oppressed in
spirit. 7. Titus, for, Justus. 15. questions, for, a question.
19. they came, for, he came, 25. (concerning) Jesus, for, the
Lord.
xix. 10. (of the Lord) omit, Jesus. 12. (spirits went out)
omit, from them. 15. (the evil spirit said) add, to them. 35.
Omit, goddess.
Ch. XX. 1. (the disciples) add, and comforted [them.] 7. (when)
we, for, the disciples (were assembled.) 8. we, for, they (were
assembled.) 19. Omit, many (tears.) 23. (bears witness) add, to
me. 24. Omit, with joy. 29. (I know) omit, this. 32. Omit,
[my] brothers.
Ch. xxi. 8. (We) omit, who were around Paul. 13. Add, Then
(Paul.) 20. (glorified) God, for, the Lord. 22. Omit, the
multitude must come together. 25. Omit, that they are to
observe no such thing, but only. 26. Join, the next day, with,
took the men ; not with, was purified.
Ch. xxii. 9. Omit, and were afraid. 16. (calling on) his name,
for, the name of the Lord. 26. what art thou, for, take care
what thou art (going to do.) 27. Art thou ? for, if thou art (a
Eoman.) 30. Omit, from his bonds.
Ch. xxiii. 6. (the son) of Pharisees, for, of a Pharisee. 9. some
scribes, for, the scribes. 11. (Take courage) omit, Paul. 15.
Omit, to-morrow. 34. (When) he, for, the Governor.
Ch. xxiv. 13. (nor can they prove) add, to thee. 20. what, for,
CXVIU. APPEOVED READINGS. — ACTS. — ROMANS.
if any (wrong- doing.) 21. (judged) before, for, by (you.) 23.
Omit, or to come (to him.) 26. Omit, to set him free.
Ch. XXV. 2. (the chief) priests, for, priest. 6. not more than
eight or ten, for, more than ten (days.) 7. (stood round) add,
him. 18. (no accusation) add, of evil things, Syriac, no evil
accusation. 20. (as to inquiry aboutj these things, for, this.
Ch. xxvi. 4. Add, and (in Jerusalem.) 6. (made to) our, for,
the (fathers.) 12. (and commission) of, for, from (the chief
priests.) 14. saying to me, for, speaking to me and saying.
15. the Lord, for, he (said.) 17. Omit, now (I send thee.) 18.
that they may turn, for, to turn [them.] 25. Add, Paul (said.)
SO. Omit, And when he had said these things.
Ch. xxvii. 2. (a ship) which was, for, we were (about to sail.)
12. (thence) omit, also. 34. (not a hair shall) perish, for, fall.
Ch. xxviii. 1. We, for, they (learned.) 16. we entered, for, came
to (Rome.) Omit, the centurion delivered the prisoners to the
Chief of the army ; but. 25. your, for, our (fathers.) 29.
Omit, And when he had said these things, the Jews went away,
and had much reasoning among themselves.
EoMANS Ch. i. 16. Omit, of the Anointed. 24. Omit, also,
ii. 17. But if, for. Behold. iii. 2. First, instead of. For first.
iv. 19. (not weakened in trust) he considered, for, he did not
consider (his body.) Omit, now. vi. 12. ([causing] you to
obey) the lusts of it, for, it, in the lusts of it. vii. 6. We have
died to that, for, that has died (by which we were held.)
Ch. viii. 1. Omit, but according to the Spirit. 11. (he who
raised up our Lord) Jesus the Anointed, for, the Anointed. M.
because his Spirit, for, by means of his Spirit, who (dwells in you.^
20, and 21. upon hope that, for, upon hope ; because (the creation.)
26. our weakness, for, our weaknesses. 28. God works all things
together ; for, all things work together ; Syriac, God helps in
everything (for good to those who.) 34. (Who) shall condemn,
for, condemns ? Syriac, who is to condemn ?
Ch. ix. 28. Omit, in righteousness ; for a purpose of cutting
short (will the Lord execute). 33. he, for, everyone (who trusts.)
Ch. X. 1. (on behalf of) them, for, Israel.
Ch. xi. 13. But, instead of. For. 21. neither wiU he spare ;
Syriac, perhaps also he will not spare (thee) ; for, [beware] lest he
also spare not thee.
Ch. xiii. 3. a terror to, for, the terror of (good works.) 9.
Omit, thou shalt not bear false witness.
Ch. xiv. 4. the Lord, in Syriac, his Lord, instead of, God (is able.)
21. is made to stumble, for, he trips, or is made stumble, or be-
comes weak. 22. The trust which thou hast, for, hast thou trust ?
Ch. XV. 4. (were) written, instead of, fore- written (for our in-
struction.) 7. (has received) you, for, us. 15. from, for, by
(God.)
APPROVED READINGS.— R0"MAKS,—1, 2 COEINTHIANS. Cxix.
Ch. xvi. 6. (laboured mucli) for you ; in Syriac, among you ;
instead of, us. 16. Add, all (the assemblies.) 20. Omit, Amen.
22. have written the letter by the Lord, for, salute you in the
Lord.
1 Corinthians i, 22. signs, for, a sign. 23. to the Gentiles ;
in Syriac, to the Syrians ; for, to the Greeks.
Ch. ii. 1. the secret, for, the testimony (of God.) 4. Omit, of
man's (wisdom.) 13. Omit, Holy (Spirit.)
Ch. iii. 14. shall remain, for, remains. iv. 2. Add, Here
(moreover.) v. 3. Omit, as (absent.) 7. Omit, therefore
(purge out.) 12. Omit, also. vi. 2. Add, Or, (know ye not.)
11. (of the Lord Jesus) add, the Anointed.
Ch. vii. 13. (let her not leave) her husband, for, him. 17. (as)
the Lord, for, God (has imparted.) (as) God, for, the Lord (has
called.) 29. M. that the time henceforth is shortened; for, the
time is shortened, that henceforth. 38. (he who gives in mar-
riage) add, his virgin daughter.
Ch. viii. 11. The verse not a question. (thy weak brother) is
perishing, for, shall perish.
Ch. ix. 1. Put, free, and apostle, each in the other's place. 10.
[should thresh] in hope of partaking ; for, in hope, should be
partaker of his hope.
Ch. X. 10. Omit, also (some). 17. M. Because, in Syriac, as,
there is one loaf, we, who are many, are one body. 28. Omit,
for the earth is the Lord's, and the fulness thereof.
Ch. xi. 22. M. Shall I praise you ? In this I praise you not.
32. M. when we are judged by the Lord, for, when we are judged,
(we are chastened) by the Lord.
Ch. xii. 12. (of the) omit, one (body.) 13. (been made to
drink) one Spirit, for, into one Spirit.
Ch. xiv. 16. (if thou) dost, for, shalt (bless.) 18. I thank God,
for, my God. 25. Omit, thus. 40. Add, But (let all things.)
Ch. XV. 6. (but some) omit, also. 31. Add, my brothers.
Ch. xvi. 3. M. I will send with letters ; in Syriac, a letter ; for,
ye shall approve by letters. 7. For, in room of, But.
2. Corinthians i. 8. concerning, for, on behalf of (our affliction.)
13. Omit, even (to the end.) "l4. Add, our (Lord Jesus the
Anointed.)
Ch. ii. 5. he has not grieved me [only], but, in some degree, all
of you. 7. M. omit, rather.
Ch. iii. 14. M. and it is not revealed [to them] that it is done
away in the Anointed ; for, remains untaken away : which is done
away in the Anointed. 17. Omit, there (liberty is.)
Ch. iv. 10. Omit, the Lord. v. 5. Omit, also. 12. Omit,
For. 14. that one, for, that if one (died.) 18. Omit, Jesus,
vi. 14. or, for, and (what in common has light with darkness ?)
Ch. vii. 13. (we have been comforted ;) add, and (in addition to)
CXX. APPROVED READLNGS.— 2 COR.— GAL. — EPH.— PHILIP.
our, for, your (comfort, we have rejoiced the more exceedingly.)
16. Omit, therefore.
Ch. viii. 1. M. in our love for you, instead of, in youi* love for
us. 19. and [to show] our, for, your (readiness.) 21. Add,
Por, (we provide.) 24. M. (and of our glorying) to them,
instead of, (show ye) to them.
Ch. ix. 10. he will, or, may he (give [to you],... and increase your
seed, and make great the fruits of your gifts.)
Ch. X. 7. (so also are we) omit, of the Anointed.
Ch. xi. 32. Omit, wishing (to take me.)
Ch. xii. 1. I ought to glory, but it is not of advantage [to me] ;
for, It is not of advantage to me to glory ; (for I will come.) 5.
on behalf of such a thing; Syriac, this thing; (I will glory.)
(except in) omit, my (weaknesses.) 14. Add, this (third time.)
20. Strife, envying, for, strifes, envyings.
Ch. xiii. 4. M. (we are weak) with, for, in (him.) (but we)
Syriac, live, for, shall live.
Galatians i. 18. Cephas, for, Peter. also in ii. 11, and 14.
ii. 14. How is it ? for, Why ? 20. M. and no longer do I live ;
for, nevertheless I live, yet not I. iii. 1. Omit, not to obey the
truth. Omit, among you. 12. he, for, the man (who does
them.) iv. 15. Where then is, for, what then was. 26. our
mother, for, the mother of us all. v. 19. Omit, adultery. 20.
strife, for, strifes. vi. 15. For neither is circumcision anything;
instead of. For in the Anointed, Jesus, neither circumcision avails
anything, (nor un circumcision.)
EPHESiAJfS i. 4, 5. M. having beforehand, in his love, designed
lis ; for, (before him) in love ; having beforehand designed us (for
himself.) 6. which he has given us, for, with which he has
favoured us. 18. the eyes of your heart ; Syriac, hearts, for, of
your understanding. ii. 1. (dead in) add, your. iii. 3. has
been, for, he (made known to me.) 7. I have been made, for,
was made (a servant.) 9. (what is) the stewardship, for, the
fellowship (of the secret.) (who has created all things) omit, by
means of Jesus the Anointed. iv. 32. M. (has forgiven) us, for,
you. V. 9. (the fruit of light, for, of the Spirit. 21. Syriac,
m the love of the Anointed, for, in the fear of God. 29. (as)
the Anointed, for, the Lord (does the assembly.) vi. 19. boldly
make known, for, boldly open my mouth.
Philippl^ns i. 14. (to speak the word) add, of God. 16. Syriac,
some from good- will and love, for, from love (proclaim the Anointed,
knowing.) 17. But those who proclaim the Anointed in strife,
do it, not sincerely, but think to add affliction to my bonds. 28.
of your salvation, for, to you of salvation. ii. 5. have this mind,
for, let this mind be (in you.) 12. Omit, as. 26. M. add, to
see (you all.) iii. 11. from among, for, of (the dead.)
apphoved readings. cxxi.
COL. — 1, 2 TIIES. —1, 2 TIM. — TITUSj— PniLE., — HEB.
CoLOSSiANS i. 2. Omit, and from the Lord Jesus the Anointed.
3. to God the Father, for, to the God and Father. 6. (the world) ;
add, and increases, (and bears fruit.) 7. Omit, also. 14.
(redemption) omit, by means of his blood. 24. in those sufferings
which are, for, in my sufferings. ii. 1. on behalf of, for, con-
cerning you. 13. (having forgiven) us, for, you. 15. M.
(having put off) the Syriac adds, his body ; he made a show of
principalities and powers. 18. The Syriac seems to mean : — Let
no one desire, by humiliation of mind, to your condemnation, that
ye should subject yourselves to the worship of angels. iii. 15.
(Let the peace) of the Anointed, for, of God. 16. (singing) in
your hearts to God, for, in your heart to the Lord. 17. to God
the Father, for, to God and the Father. 22. (fearing) the Lord,
for, God.
1 Thessalonians i. 1. Omit, from God our Father, and the
Lord Jesus the Anointed. 4. my brothers, beloved by God ; for,
my beloved brothers, (your being chosen) by God. 7. an example,
for, examples. ii. 12. M. has called, for, is calling (you) 19.
Omit, the Anointed. iv. 8. to you, for, to us. 11. your hands,
for, your own hands. v. 3. Omit, For. 5. Add, For (all ye.)
2 Thessalonians ii. 2. (the day) of the Lord, for, of the Anointed.
4. (every) person, for, thing (called God.) 8. the Lord Jesus,
for, the Lord. 16. God our Father, for, our God and Father.
17. (and make) them, for you, [firm.]
1 Timothy i. 1. (and of) omit, the Lord. 17. the only God,
for, the only wise God. ii. 7. (I speak the truth) omit, in the
Anointed. iii. 3. Omit, not greedy of base gain. 16. He was
revealed in flesh. The Syriac has not the name of God, but he,
cannot mean a human soul, for that would be no mystery ; nor an
angel, (Heb. i. 13) ; and therefore must mean God. iv. 12. Omit,
in spirit. 15. (manifest) to all, for, in all things. v. 4. (for
this is) omit, good and. vi. 12. Omit, also (thou hast been called.)
19. (may lay hold on) what is really life ; Syriac, true life; for,
eternal life.
2 Timothy ii. 12. shall deny, for, deny. 13. Add, for, (he
cannot.) 19. (the name) of the Lord, for, of the Anointed. iy.
1. Omit, therefore.
Titus l 4. Omit, mercy.
Philemon 4. (I thank my God) always, for, always (making
mention.) 20. (my bowels) in the Anointed, for, in the Lord.
Hebrews iii. 16. Two questions. For who were they who . . ,
provoked him ? Were they not all who ... by means of Moses ?
iv. 7. as it has been before said; Syriac, as it is above written;
for, as it is said. v. 3. Syriac, on behalf of the people ; on
CXxii. APPROVED READINGS.— HEBREWS,— JAMES,— 1 PETER.
behalf of himself; on account of his sins; for, on account of the
people ; on account of himself; on behalf of sins. vi. 10. (and
the) love, for, labour of love. vii. 4. (to whom) omit, even,
viii, 11. fellow -citizen, for, neighbour. 12. Omit, and their law-
less deeds, (or iniquities.) ix. 10. which are, for, and in (rules
of the flesh.) 11. M. (of the good things which) Greek, are
come ; Syriac, he effected ; for, were to come. 14. M. our, for,
your (conscience.) 28. (So) add, also (the anointed.) x. 1.
they, for, it (can never.) 8. slain- offerings and gift-offerings,
for, slain-offering and gift-offering. 11. M. high-priest, for,
priest. 12. this [priest], for, he. (sat down) for ever, for,
(offered) for ever. 15. Greek, after having said ; Syriac, who has
said; for, after having before said. 30. Omit, says the Lord.
34. on those who were prisoners, for, on [me] in my bonds,
(knowing) that ye have, for, in yourselves that ye have. xi. 13.
Omit, and were persuaded of [them.] 26. (the treasures) of, for,
in (Egypt.) xii. 3. (who were adversaries to) themselves, for,
him. 18. (come near to) what, for, to the mountain which
(could be touched.) 20. Omit, or thrust through with a dart.
22. M. Greek, to tens of thousands of angels in general
meeting ; Syriac, to the multitudes of tens of thousands of
angels ; for, to tens of thousands of angels ; to the general
meeting (and assembly of the first-born.) 26. I will shake, for,
I shake. 28. (with reverence and) fear, for, godly fear. xiii.
6. I will not fear ; what shall man do to me ? for, and I will not
fear what man shall do to me. 9. (Be not) led away, for, led
about (by.) 15. And, for, Therefore (through him.) 21.
(working in) us, for, you.
James i. 26. Omit, among you. ii. 5. of the, for, of this
(world.) 11. (If thou) dost not, for, shalt not (commit adultery,
but) dost, for, shalt (kill.) 18. Greek, without works; Syriac,
which is without works; for, without thy works. 24. Omit,
therefore. iii. 9. (we bless) the Lord, for, God. 12. Greek,
nor [can] salt water yield sweet ; Syriac, so also salt water cannot
be made sweet ; for, so no spring can yield salt and sweet water.
iv. 12. Greek, [Only] one is the Lawgiver and Judge ; Syriac, For
there is [but] one who appoints law and judgment ; instead of,
[Only] one is the Lawgiver. thy neighbour, for, another. v.
11. Who have patiently endured, for, who patiently endure.
1 Peter i. 22. Omit, by means of the Spirit. 24. (the glory)
of it, for, of man. ii. 2. (ye may grow up) add, Greek, unto
salvation ; Syriac, to life [-bliss]. 25. (ye were) going astray,
for, (like sheep) which go astray. m. 8. (be) lowly, for, courteous,
or friendly. 9. for, instead of, knowing that (to [do] this.) 13.
(if ye be) zealous in, for, imitators of (what is good.) 15. the
APPROVED RE^VDINGS.— 1 PETER, — 1 JOHN. CXxiii.
Lord, the Anointed; for, the Lord God. 18. M. died, for,
suft'eie.l. 2L (immersion saves) you, for, us. iv. 1. (has
ceased) M. Greek, from sins ; Syriac, from all sins ; for, from sin.
3. Omit, of life. Greek, omits, for us (to have done) ; the Syriac
has, that ye (have done.) 8. (love) covers, for, will cover._ 9.
(without) murmuring, for, murmurings. 14. Omit, on their part
he is ill-spoken of, but on your part he is glorified. 16. in this
name, for, on this account. v. 5. (all of you) omit, be subject
(one to another.) (All of you) clothe yourselves, tightly girt,
with humility one towards another. 14. in the Anointed, for, in
the Anointed, Jesus.
1 John i. 3. (we declare to you) add, also. 4. (that) our, for,
your (joy.) The Syriac has, that our joy which is in you. 7. (the
blood of Jesus) omit, the Anointed. ii. 6. Omit, so. 7. My
beloved, for, [My] brothers. (which ye have heard) omit,
from the beginning. 13. I have written, for, I write (to you,
little children.) 24. The Greek omits, therefore; the Syriac has,
And (ye.) 27. Greek, his (anointing); Syriac, the anointing
which is from God ; for, the same anointing. continue ye, for,
ye will continue. 29. (know ye that every one) add, also. iii.
1. Greek, (that we should be called children of God) add, and [such]
we are ; Syriac, who has called us sons ; [and] has also made us
[sons.] iii. 16. his (love), for, (the love) of God, 19. (our)
heart, for, hearts. v. 2. [when we] do, for, keep (his commands.)
*7, 8. Omit, in heaven, the Father, the Word, and the Holy Spirit ;
and these three are one. And there are three that bear witness on
earth. 13. (These things I have written to you) omit, who trust
in the name of the Son of God. (that ye have eternal life), ye
who trust ; Syriac, have trusted ; for, and that ye may trust (in the
name of the Son of God.) 21. Omit, Amen.
XY. Conclusion.
These pages have been written with view to present known facts
and testimonies with sufficient fulness to show the true worth of
the Peshito -Syriac text of the New Covenant Writings.
It is submitted,— First, that there is ground for belief that this
text has been so correctly copied, that it has come down to us
WITHOUT MATERIAL CHANGE FROM THE EIRST CENTURY. As
Dr. Scrivener says, " The Syriac was cited by Melito as early as
A.D. 170," and history leaves " no room to doubt what that version
was." It was the Peshito. Part of it was left in India in the
time of the Apostles, and the whole book of the N. C. was received
there, and in Coordistan, as well as in Mesopotamia, not very long
after the time of the Apostles. The copies in all those places must
at that time have been alike, because the copies made from them
do still, at this time, as Dr. Scrivener says, '* exhibit a text in
CXXIV. CONCLUSION.
every important respect the same." (See the previous p. 66.) " Lite-
rary history can hardly afford a more powerful case than has been
established for the identity of the version of the Syriac now
called the Peshito with that used by the Eastern Church, long
before the great schism had its beginning in the native land of the
blessed gospel;" that is, long before "the middle of the fifth
century," when the Syrian Christians were divided *' into three,
and eventually into yet more, hostile communions." Dr. Scrivener's
Introduction, 1883, pp. 312, 313.
An additional testimony, not mentioned in the preceding pages,
to the pure and unaltered state of the Peshito down to the middle
of the fifth century, has lately come to my knowledge. It is the
testimony of Ibas, bishop of Edessa. In a Syriac letter written to
a Persian before the year a.d. 449, he said,— *' Those Scriptures
which have been granted [to us] by God, have not suffered
the least alteration." A copy of this letter is given by the Eev.
S. G. F. Perry, M.A., in his work, "The Second Synod of
Ephesus," 1881, p. 111. The Peshito, from its origin, was used at
Edessa ; so that this testimony has a direct reference to it, as con-
taining the Scriptures which God had granted them. Ibas was a
Nestorian, and suffered, for a time, deposition from his bishopric,
for denying that Mary was " the Mother of God." (Same, pp.
145-7.) His readiness to suffer rather than assent to an untruth,
gives weight to his testimony as to the purity of the Peshito down
to that time.
Secondly, It is submitted, that so far as the Eevised English
Yersion oe 1881, WAS based on a newly-eormed Greek Text,
the preceding comparison of that text with the Text of the Peshito,
(see these pp. 83-111,) proves it to be in a multitude of cases in-
correct ; that this incorrectness proves it to be unreliable ; that the
Eevisers, by following this faulty Greek text, have rejected passages
of much importance ; that their changes have removed, and their
suggestions undermined, many divine testimonies ; that some of
their suggestions tend to sanction errors; that for these reasons their
work, though it occupied so many persons, for so long a time, is unfit
for general use ; and is not without danger of doing harm. This
comparison of their Greek text with that of the Peshito, sustains
the strong objections made to it by Dr. Scrivener, Dean Burgon,
and Canon Cook. (See these pp. 61-70.)
Thirdly. The freedom oe the Peshito from the many
faulty expressions and meanings of the Greek text of the
Hevisers, confirms all other proofs of its purity. Those Eevised
Greek readings which agree with the Peshito, (see Section xiv. pp.
111-123) have, as a rule, little or no internal evidence against
them. But among the Eevised Greek readings from which the
Peshito differs there are some which prove decisively that the
Greek copies are corrupt from which they are taken. The follow-
CONCLUSION. CXXV.
ing brief quotations from Dr. Scrivener's remarks on some of these
will show the nature of this evidence. Matt, xxvii. 28, clothed, for
stripped him : — " a palpable impropriety "; p. 480 ; " an impossible
reading ;" p. 543. Matt, xxvii. 49. The Saviour pierced before his
death ; — " this gross corruption ;" p. 543. Mark vi. 22. Herod's
daughter Herodias danced ; instead of, the daughter of Herodias : — a
reading which "brings Mark into direct contradiction with Josephus,
who expressly states that the wretched girl was named Salome," and
was the daughter of Herod's brother Philip ; p. 544. Mark xvi.
9-20 : — " all opposition to the authenticity of this paragraph resolves
itself into the allegations of Eusebius," (an Arian), "and the
testimony of Aleph and B." " We can appeal to all extant manu-
scripts excepting two ;" p. 590. Luke ii. 14. The Angelic Hymn
sung at the nativity; — "By the addition of a single letter to the
end of the last line, the simple shepherds are sent away with a
message, the diction of which no scholar has yet construed to his
own mind." " Solid reason and pure taste, revolt against " it ; p.
590. The testimony for the common reading " cannot but over-
power the transcriptural blunder of some early scribe ;" p. 592.
Luke xxiii. 34. " Father, forgive them :" — " It is almost incredible
that acute and learned men should be able to set aside " the evi-
dence for these words, " chiefly because D," — a very corrupt Greek
copy, ' ' is considered especially weighty in its omissions, and B has
to be held up, in practice if not in profession, as virtually almost
impeccable." " We cannot doubt that the system which entails such
consequences is hopelessly self- condemned ;" p. 604. John i. 18.
" The only begotten God." " Everyone must feel [the word] God to
be untrue, even though for the sake of consistency he may be forced
to uphold it." This reading would introduce " a new, and, to us
moderns, a strange term into Scripture;" p. 605. Actsiv. 25. Some
critical editors insert here " that which cannot possibly be right ;"
the result of " setting up one or more of the oldest copies as objects
of unreasonable idolatry;" p. 549. Acts. xii. 25, Barnabas and
Saul, who were at Jerusalem (xi. 30), are said to have returned to
Jerusalem. " That the two Apostles returned from, not to, Jeru-
salem is too plain for argument ;" p. 550. Acts xxv. 13, having
saluted Festus : "The reading is manifestly false;" p. 551.
Acts xxviii. 13, took away, for, made a circuit : a "vile error of
transcription ;" p. 551. Eomans v. 1, " let us have peace ;" " a
reading which is manifestly unsuitable to the context ; p. 625.
The Revisers were led to give their countenance to the above
impossible, or evidently false, readings, by the Greek Text of Drs.
Westcott and Hort. And Drs. Westcott and Hort, in the Intro-
duction to their Greek Testament, do their utmost to commend
their own Greek Text in opposition to the Peshito. None of the
above false readings occur in the Peshito. This fact is one proof of
its superiority to the Greek copies on which Drs. Westcott and Hort
CXXVl. CONCLUSION.
rely. The Peshito is true, where these are grossly false ; it is pure,
where they are corrupt.
Fourthly, Have we not in the Peshito, that which all efforts
have failed to produce by means of Greek copies, namely, — ^A text
WHICH, WITH SLIGHT EXCEPTIONS, IS PROVED TO BE A RELIABLE
COPY OF THE INFALLIBLE WRITINGS GIVEN BY THE SPIRIT OF GOD.
The inspiration of Scripture is being assailed with new energy, and
from new quarters. The corruptions of the Greek text make it
impossible to say that it is as pure and infallible as it was at first ;
and it is admitted that the many most searching and unwearied
endeavours which have been made to construct a Greek text which
would have proof of being like the original Greek text, have failed.
Dr. Schaff in America, and Dr. Scrivener here, have admitted this,
(see the preceding pp. 53, 54.) Dr. Scrivener says that, '* nothing
short of a continuous, unceasing miracle," could have secured " the
complete identity of all copies of Holy Scripture." (Introduction,
p. 3.) But the marvellous likeness of the Syriac copies is proof
that care and exactness in copying and in correcting copies, could
prevent such incorrectness as there is in the Greek copies. It is
evident that the Syrians, not only copied their Scriptures with care,
but duly examined and corrected their copies. It is equally evident
that many who made Greek copies did not do this. The result is,
that while the Syriac copies prove their correctness by their wonder-
ful agreement, the Greek copies vary perpetually, and often in
almost every sentence ; baffling, by tens of thousands of variations,
all attempts to find a pure text.
Is it not evident that God has, by his over-ruling care, provided
for us in the Peshito an attested copy of what he has said, such as at
the present time is felt to be A great and special need ? Is there
not reason to believe, with Wichelhaus, that the text from which the
Syriac copies have been made " was exceedingly like the auto-
graphs of the Apostles ?" (On the Peshito, p. 264.) And does not
Canon Cook justify this opinion, when he says, that " the Syriac
Peshito" is one of the "authorities to which in some cases, a
higher value is to be assigned, as more ancient and hetter attested
than any [Greek] manuscripts?" that it is "the version which
probably comes nearest to the autographs of the Evangelists V and
that " in the great majority of disputed readings that which has
its decided support has a 'prima facie claim to preference, if not to
absolute acceptance V (First Three Gospels, pp. 143-4.)
Lastly, The early, the continuous, the uncontradicted Syrian
testimony, that, as Jesudad said, the Peshito was " made by
THE care of Tttaddtrus AND OTHER Apostles," has an evident
claim to calm and full consideration. The Syrian testimony that
the Peshito was so made, lacks nothing which is held to entitle
such testimony to belief. It is the same kind of testimony, and as
credible, as that which is held to prove the Greek text to be of
CONCLUSIO?^. CXXVll.
Divine authority. Those who use the Peshito in India told Dr.
Claudius Buchanan that whatever " translations " we might have
in the west, their own Syriac Scriptures were " the trite book of
GrOD," which they had possessed " in the mountains of Malabar for
fourteen hundred years." (Pearson's Life of Buchanan, p. 70.) They
contended that *' the origlnal language of the four Gospels was
Syriac." (Buchanan's Eesearches, p. 95.) And even Dr. Westcott,
when not under the influence of Dr. Hort, admits that ' ' the Syriac
Christians of Malabar," in claiming for the Peshito " the right
to be considered as an Eastern origestal of the New Testament,"
make a claim which "is not, to a certain extent, destitute of all
plausibility." (On the Canon, p. 233.)
The fact that between the Greek words and the Syriac words,
there is sometimes a want of that similarity of expression which a
good translator is bound to use, implies that the Syriac was written
under the care of persons, who, like the Apostles, had a right to
vary their mode of expression at will, and tends to sanction the
belief that both the Greek text, and the Syriac text, were made
under Apostolic care.
It is also, in itself, most improbable that God should have guided
Ms Apostles to make a perfect copy of his revealed will, (which is
for the guidance of all), in the language of Gentiles only ; and
should have left his own nation without a perfect apostolic copy
of .it in their own tongue.
The Peshito-Syriac Text is therefore of great importance.
^nhi^x t0 tJjje ^ntvobncttJCfn*
A, tlie Greek copy called A, resembles
the PesMto ; resembles tbe Greek text
used by cblef teacbers in century Iv. ;
and that of most of the later Greek
copies, 65, 66, 68.
ADULTERESS, the, mentioned John
viii., not in the Peshito, 44.
AKELDAMA, proves that Syriac was
the language of Judea, 14.
ALEPH and B, Greek copies, probably
made under Arian influence, 65; very cor-
rupt, 64, 67 ; relied on by W. andHort,64,
67; and by Revisers of E. V.. 62.
AMIR A, G, on the nations which have
spoken Syriac, 8.
AMRUS says that Syrians who agree
with Nestore, are not from him, 31.
ANCIENT writers,on the origin, purity,
and use of the Peshito ; Justin Martyr,
19, 20; Melito, 67; Bardesanes, Hege-
sippus, Aphraates, Ephrgem, 30 ; Ibas, of
Edessa, 124 ; Nestorians ;— Jesudadus, 34 ;
Ebedjesus, 34, 35. Christians of St.
Thomas, in India, 35, 36. Jacobites, so
called from a person named Jacob, 35;—
Bar Hebrseus, 38, 39. Maronites ;— Sionita,
41; Nairon,41— 5; Stephen Evod Asseman,
45.
APOSTLES, made known the gospel in
Coordistan, 4 ; and on the Malabar coast
of India, 6—8.
ARAM^AN, an eastern name for
Syriac, 4, 8.
ASSEMAN, Joseph Simon, a learned
Maronite Syrian, on the spread of the
gospel from Edessa through Mesopo-
tamia, 9.
ASSEMAN, Joseph Aloys, his History
of Nestorian Patriarchs, 34.
ASSEMAN, Stephen Evod, on origin of
Peshito, 45.
ASSYRIANS, the, adopted Syriac in
the room of Assyriac, 4,
ATONEMENT, the word should be used
In the N. C. Scriptures, 74, 75.
BAPTIZED, the corresponding Syriac
word means immersed, 77.
BAR HEBR-ffiUS, on Syriac dialects, 8.
Says the Apostolic origin of Peshito is a
sure fact, 21, 38, 39.
BEGOTTEN as God, the Word said to
be by a new reading in John i. 18, intro-
duced by W. and Hort,.and the Revisers,
25, 32, 125.
BELIEVE, the word deceives ; substi-
tute, trust, 72-4, 77.
BISHOPS, i.e. overseers, called elders
in the Peshito, 24, 77; a fact specially
noticed by Dr. Westcott, an Episcopalian,
24.
BOOKS of N. C. Scriptures, the fact that
five are not in the Peshito, a proof of its
very early origin, 7, 17, 18, 26 ; also that
it is not a translation of the Greek books,
44.
BUCHANAN, Dr. Claudius, his visits to
Malabar Christians, 6, 7.
BURGON, Dean, on the fictions in-
vented by W. and Hort, to destroy trust
in the Peshito, and the Received Greek
Text, 25, 62-64.
CANON, Syriac ; lists of Peshito Books
of N. C.,22.
CATHOLIC Epistles, the, written in
various languages, with autographs by
the Apostles, 22, 23.
CERI ANI, A. M. of Milan, on Josephus's
War, in Syriac, 10.
CHURCH, ought to be assembly, as in
Greek and Syriac, 78.
COMMON English Version, a list of
words in it, the right meaning of which
is not known by some; the meaning is
given which they ought to have to agree
with the original, 76—83.
COOK, Canon, says the Peshito is more
ancient and better attested than any
Greek copy, 64; that Greek readings
which have its support, claim preference;
that it is the most trustworthy witness
of the original eastern text, 65 ; that
Aleph and B, Greek copies, were certainly
written when Arianism was in power,
and probably under Eusebius, an Arian,
65 ; that the mass of Greek copies, those
which many critics reject, represent the
testimony of churches, 66; that these
agree with the Peshito, with Greek copy
A, with the Received Greek text, and the
Common E. V. ; against W. and Hort, and
Revised E. V., 65.
cxxx.
INDEX TO THE INTRODTJCTION.
COORDISTAN, tlie Nestorian Christ-
ians there. 4, 5.
COUNCILS, The First of Ephesus, one
of lawless violence, 31. The Second of
Ephesus, called one of rohhers and
assassins, 38. Of Chalcedon, 31.
COVENANTS ratified ty means of slain
animals, 78, 79.
CREEDS of Church of England say, the
Word is hegotten as God, 25, 26.
CRITICS of Greek text too indifferent
to testimony of churches, 23, 54, 55, 62.
CURETON'S, Dr., Syriac fragments;
Hermansen, on them, 23. Dr. A. Roberts
speaks of Dr. C.'s self-delusion, 24. Dr.
Hort assumes them to he the first form of
the Peshito, 24. This fiction condemned
hy Dean Burgon, 25, 63, 64 ; this, and the
untruthful statements of Dr. Tregelles,
condemned by Dr. Scrivener, 68, 69.
DELITZSCH, Dr. F. on the language of
Palestine, 3.
DESIGN of this work, 71-6. To show
that the Peshito contains the best text
of the N. C. Scriptures, 71 ; to show that
to trust instead of merely to believe, is
needful to salvation, 71-4; to connect
the New C. with the Old as to atonement;
and to substitute words in common daily
use for those which are less so, 74—76.
DIAMPER, the Synod of, in India, 7.
DIODATI mistaken as to use of Greek
in time of Jesus, 11.
EBEDJESUS, on the Peshito, 34; his
account of the Nestorians, 35.
EDESSA, capital of Osrhoene, in Syria,
east of Euphrates, 8, 27; its dialect the
most elegant Syriac, 8; the gospel
preached by Thaddeus with great suc-
cess there, 27 ; the ancient Syrian record
of this, *'The Teaching of Thaddeus,"
27. The Peshito is written in the Edessa
dialect, and was prepared for use in that
city, 17; "by the care of Thaddeus and
other apostles," 34.
ELDER used in Peshito where bishop
is used in Greek, 24, 50, 77.
EPHR.ffiM of Edessa, the Peshito was
old in his time, 30; a remark by him
quoted, 31.
ETHERIDGE, Dr. J. W., his History of
Syrian churches, 7.
EVIDENCE, internal, that the Peshito
is not a mere copy of the Greek text, 46—
51. Texts quoted by Wichelhaus as proof
that the Peshito was not made under
Apostolic care, examined, 47—50 ; Rev.
Jer. Jones, on Acu for Ptolemais, and
''the profane " for Gentiles, 50, 51.
EXPLANATION of words in Common
E. v., 76-83.
GEDDES, Dr. Michael, History of Synod
of Diamper, 7.
GOD, a statement that one part of God
has been begotten by another, now, for
the first time, put into our Scriptures, 25,
94, 125.
GRANT, Dr. Asahel, gives evidencelthat
the Nestorians and Jews of Coordistan
are part of the ten tribes of Israel, 4, 5.
Their language is derived from ancient
Syriac, 4, 5. Their ancestors received the
gospel from some of the Apostles, 4. They
still use the Peshito-Syriac Scriptures,
which they received very early, and have
preserved in great purity, 4,
GREEK language, only a few words of
it known to most Jews, 10—15.
GREEK N. C. Scriptures, what the chief
critical editors of them,-Mill, Wett-
stein, Griesbach, Lachmann, Tregelles,
Tischendorf, Westcott and Hort, say of
the Peshito, 56—8. The failure of these
editors to find a sure and reliable Greek
text, 58. Admissions of Dr. Schaff and
Dr. Scrivener, 53, 54, 58, 67, 68. The Nes-
torians never referred to the Greek text
as better than the Syriac text, 36.
General excellence of the RECEIVED
Greek Text, 62, 65 ; on which the Common
E. Version is founded, 65, 66. See Aleph.
GWILLIAM, Rev. G. H., his critical
edition of the Peshito, 54.
HERMANSEN, Prof. C, on Dr. Cure-
ton's Syriac fragments, 23.
HUET, Bishop, on the origin of the
Peshito, 18 ; on evidence which proves
an ancient book to be what it is said to
be, 1 9. The Peshito has this evidence, 23,
46.
INQUISITION, The, of Goa, in India ;
persecuted the Nestorians of Malabar, 7.
JACOBITES, so called from Jacob Bara-
dgeus, 38. Their creed, that Christ had but
one nature, 35. 38 ; that it is right to call
Mary the " mother of God," and to say
that <'God was crucified," 35, 39. Acts
XX. 28, and Heb. ii. 9, supposed to have
been altered by them to suit their creed,
39. They made a new Syriac version,
founded on the Greek text, 40.
JACOB of Edessa, on the origin of the
Peshito, 39.
JEROME says that Matthew's gospel
was written in Syriac, 17.
JESUDADUS, on the origin of the
Peshito N. C.,34.
JONES, Rev. Jeremiah, proofs of the
origin of the Peshito in Cent, i, 19, 20, 50
51.
INDEX TO THE INTEODUCTIOIT.
CXXXl.
JOSEPHUS shows liow very widely
Sjrrlac was known, 9—11; says how few
Jews knew Greek well, 15.
JUSTIN Martyr, said, A.D. 150, that the
gospels were read in Palestine, which
must have been in Syriac, 19, 20.
LIDDON, Dr., Canon of St. Paul's, calls
the rej ection of " mother of God " heresy,
33.
LIEE, means salvation in Syriac, 82.
MALABAR Coast of India; Christianity
founded there by Apostles ; the Christ-
ians of St. Thomas have used the Peshito
from very early times, and kept it pure.
6-8.
MARONITES, The, of Lahanon, re-
jected the creed imposed by the Emper-
ors, 40 ; held that Jesus had hut one will,
41. Testimonies of their learned men to
the Peshito, 41-5.
MARSH, Bishop, excludes conjecture
from Bihle-criticism, 26; on evidence
existing in the first three Greek gospels,
that they were founded on an earlier
Syriac copy, 45.
MATTHEW'S gospel written, as all
ancient writers say, in Sjnriac, 17, 21.
MELCHITES, so called because they
received the creed imposed by the
Emperors:— they were the king's party,
35, 40.
'< MOTHER of God," adopted by the
Greek and Roman Churches, and by some
in the Church of England, 33, 35 ; also by
Jacobites and Melchites, 35. The re-
quired use of this expression caused
great persecution and slaughter, 33, 35.
NAZAREANS, the Nestorians of Coor-
distan are so called, 5.
NESTORE denied that Mary was
"mother of God." He therefore was,
and is still by many, called a heretic,
31-3,35.
NESTORIANS, in the Roman Empire,
were all deprived of oflace and banished,
33, 35; their numbers became equal to
Greek and Roman Churches combined,33.
All of them used the Peshito, 33. They
have kept its text pure, 4,33,36,37; their
copies agree marvellously with those
of Jacobites and Maronites, 37, 68, 69.
Their schools, 37.
NEUBAUER, Oxford Prof , on whether
Jews knew Greek, 12—14.
NEW Covenant read at Edessa in Cent,
i., 29.
OSRHOENE, the kingdom of Abgar; its
capital, Edessa 27.
PANT^NUS, Cent, ii., found a Syriao
copy of Matthew in India, 7, 8.
PASSAGES which are not in the Peshito
may have been written by the sacred
writers afterwards, 48. Passages for
comparing Syriac and Greek texts, 52,53.
PAUL'S Epistles are referred to by Peter
as known to those whose language was
probably Syriac, 16, 44.
PAULUS, Prof., mistaken as to use of
Greek, 11.
PECULIARITIES, Some, of Peshito-
Syriac Text, 70, 71.
PENTECOST, Peter's address probably
in Syriac, 11.
PESHITO-SYRIAC N.C. Scriptures still
used in Coordistan, 4, and in India, 7, 8 ;
by Nestorians, 4, 31, 37 ; by Jacobites, 39;
by Maronites, 41 ; by Mechites, 37. Kept
separate from the other five books be-
cause of greater esteem and different
origin, 17, 18, 34, 36, 38; when it was made
the other five books probably were not
written, 18, 20. Kept pure by exceeding
care, 4, 8, 18,36, 37. Called sacred, 36. The
general belief in its authority proved by
its general use as an authoritative rule,
21, 22, 66, 67. The wonderful agreement
of copies from all parts, 37, 66, 68.
PHOTIUS, on versions corrected by the
Apostle John, 28, 29.
PROOFS deemed sufficient, attest the
origin of Peshito, 19, 21, 46.
REGENERATION, used instead of new-
birth, Titus iii. 5, 82.
REVISED English Version of 1881,
changes founded on a new Greek text
tested by the Peshito; changes CON-
DEMNED by it given, 85—111 ; changes
APPROVED by it given, 111-123.
ROBERTS, Dr. A., on Jewish use of
Greek, 11 ; on Dr. Cureton's fragments,
23, 24,
SAYCE, Rev. A. H., says Syriac became
the language of Assyria, 4.
SCRIVENER, Dr., on the sad state of
the Greek text, 53, 54, 67. Says that
attempts to restore it to purity have
failed, 58, 67, 68. States the likeness of
all Syriac copies to one another, 66—9.
Defends the Peshito against Dr.Tregelles
and Dr. Hort, 69.
SECTS, the Syrian, 31, 35. All their
copies of Peshito alike, 37, 66—9.
SEPTUAGINT little known in Pales-
tine in time of Jesus, 13.
SYRIAO language, The, how widely
used in the time of Christ, 3—11. The
dialect of Edessa, the best of three, 8.
The Syriac of Galilee was spoken by the
Redeemer, the Greek a translation of
cxxxu.
mDEX TO THE INTRODUCTION.
wliat he said, 12 ; this dialect differed a
little from that of Edessa, 17. Proof from
Syriac words in the Greek Gospels, 12, 14,
17.
TEN Tribes of Israel, part of them in
Coordistan and India, 4-6.
TESTIMONY of critics who esteem the
Peshito, to the excellence of its text ;—
Bishop Walton and J. Martini, 59. J. D.
Michaelis, Jeremiah Jones, and J.Wichel-
haus, 60. Dr. Ezra Stiles and Dr. James
Murdock,61. Dean Burgon, 61^4. Canon
Cook, 64—6. Dr. Scrivener, 66—9.
THADDEUS, the wonderful success of
his mission to Edessa, 27-9. The Peshito
said by Jesudadus to he due in part to his
care, 34.
THEODORE of Mopsuestia on Heh. ii.
9,39.
THOMAS the Apostle made known the
gospel in Coordistan, 4, and in India, 7.
The Christians of St. Thomas are so
called after him, 7.
WALTON, Bishop, his opinion of the
Peshito 59.
WESTCOTT and Hort, Drs., make con-
jectures adverse to the Peshito, 23—25.
Dean Burgon's severe censure of these
critics, 25, 63, 64. Dr. Scrivener's reply to
them, 68, 69.
WESTCOTT, Dr., In his work on the
Canon of N. C. Scriptures, admits that
the belief of Syrians in the Peshito as an
"Eastern Original" is not ''destitute of
all plausibility," 21 ; that it is deemed by
them authoritative, 22; that its testi-
mony is of great worth, 22.
WICHELHAUS, J. Prof., says that the
Peshito resembles the autographs of the
Apostles, 46. He tries to prove that it
has not apostolic authority ; his reason-
ing examined, 47—50.
WRIGHT, Dr. W., of Cambridge Uni-
versity, on Syriac manuscripts in the
British Museum, 22.
THE LETTER TO THE HEBREWS :
K TH&NSLMION IN EYERY-DAY ENGLISH,
#f i^z pesfeito-^griat unb i^e 'gzcnbzH (§mk fats.
The Peshito-Syriac Text.
HEBREWS I. 1-11.
THE LETTER TO THE HEBREWS.
I. 1. God, in all kinds of parts, and in
all kinds of ways, spoke with our fathers
by the prophets from of old; 2, and in
these the last days, he has spoken with
us by his Son, whom he has made in-
heritor of everything, and by whom he
made the worlds ; 3, who himself is the
brightness of his glory, and the image
of what he is, and who upholds every-
thing by the might of his word; and
who by means of himself effected the
purging away of our sins, and sat down
at the right hand of [God's] Greatness
in the high [heavens] ; 4, and he in every-
thing is greater than angels, (a) in pro-
portion as the name which he has in-
herited excels theirs.
5. For to whom from among the angels
did God ever say,— Thou art my son, I
to-day have begotten thee ?— And again,
—I will be to him for Father, and he
shall be to me for Son ?— 6. Again too,
when introducing the first-born into the
world, he said,— Let all the angels of
God worship him.
7. In reference to angels also, he said
this,— Who made his angels spirit; and
his servants, burning fire.
8. But in reference to the Son he said,
—Thy throne, O God, is for ever and ever;
a righteous sceptre [is] the sceptre of
thy kingdom. 9. Thou hast loved just-
ness, and hast hated wickedness; for
this reason God, thy God, has anointed
thee with the oil of joy, more than [he
has] thy associates. 10. And again,—
Thou from the beginning hast laid the
foundations of the earth; and the
heavens are the work of thy hands; 11,
they shall pass away, but thou art firm ;
and they all as garments shall grow old ;
The Greek Text.
HEBREWS I. 1-12.
THE LETTER OF PAUL TO THE
HEBREWS,
I. 1. God, who of old, by the many
parts [of his word], and in many ways,
spoke to [our] fathers by the prophets, 2,
has, in these last of the days, spoken to
us by [his] Son, whom he has made in-
heritor of all things, by means of whom
he also made the worlds ; 3, who, being
the forth-shining of [his] glory, and the
stamped-image of what he himself is,
and upholding all things by the word of
his might ; when he had by means of
himself effected the purging away of our
sins, sat down at the right hand of
[God's] Greatness in the high [heavens];
4, having become greater than the angels
(a) in such high degree as he has in-
herited a name which excels theirs.
5. For to whom of the angels did he
ever say,— Thou art my son, I to-day have
begotten thee ? And again,— I will be to
him for Father, and he shall be to me for
Son ? 6. And again, when he introduces
the first-born into the inhabited [earth],
he says,— And let all the angels of God
worship him.
7. And in reference to the angels he
says,— Who makes his angels spirits, and
his chief servants, a flame of fire.
8. But in reference to the Son,— Thy
throne, O God, is for ever and ever; a
sceptre of righteousness [is] the sceptre
of thy kingdom. 9. Thou hast loved
justness ; and hated lawlessness. For
this reason God, thy God, has anointed
thee with the oil of great joy, more than
[he has] those in fellowship with thee. 10.
And,— Thou, O Lord, at the beginning,
didst found the earth, and the heavens
are works of thy hands ; 11, they shall
perish, but thou continuest ; and they
all, as a garment, shall grow old, 12, and
(a) Ver. 4. Both the Syriac word, and the Greek word, represented by the English
word "angel," mean "messenger," that is, "a messenger [of God]." The word
♦* angel " is the Greek word for "messenger" in an English form.
The Peshito-Syriac Text.
HEBREWS I. 12-14. II. 1-9.
12, and like as a cloak thou shalt fold
them up, [and] they shall be changed.
And thou, as thou art, wilt he, and thy
years will not fail.
13. But to whom from among the angels
has he ever said,— Sit thou at my right
hand until I shall place thine enemies
[for] a footstool beneath thy feet ? 14, Are
they not all spirits of service, who
are sent forth on service, because of
those who are about to Inherit life
[-bliss] ? (a)
II. 1. For this reason we ought the
more especially to be heedful of that
which we have heard, lest we should
fall. 2. For if the word which was
spoken by means of angels was con-
firmed, and everyone who heard it and
broke it, received the punishment which
was just ; 3, how shall we escape, if we
Bhall neglect those things which are
themselves our life [-bliss] ; those which
began to be spoken by our Lord^ and
were confirmed to us by those who
heard [them] from him; 4, things to
which God bore witness by signs and by
wonders, and by various deeds of might,
and by distributed [gifts] of the Spirit of
Holiness, which were given according
to his will ?
5. For he has not put under angels the
world which is to be, of which we are
speaking. 6. But as the [sacred] writing
bears witness, and says,— What is man
that thou hast remembered him, and the
Bon of man, that thou hast visited him ?
7. Thou hast placed him a little lower
than the angels ; glory and honour hast
thou put on his head, and thou hast
made him rule over the work of thy
hands. 8. And everything thou hast
put under [him], beneath his feet. Now
as to his having put everything under
him, he has left nothing which is not
put under [him] ; but at present we do
not yet see that everything is put under
him. 9. But we see that on the head of
him who was placed a little lower than
angels, who is Jesus,therehavebeenput,
because of his having sutfered death,
Tooth, glory and honour ; for he, by the
The Greek Text.
HEBREWS I. 12-14. II. 1-9,
as a cloak thou shalt roll them up, and
they shall be changed ; but thou art the
same, and thy years will not fail.
13. But to whom of the angels has he
ever said,— Sit thou at my right hand
until I place thine enemies [for] the foot-
stool of thy feet ? 14. Are they not all
spirits of chief service, who are sent
forth for service, because of those who
are about to inherit salvation ?
II. 1. For this reason we ought the
more especially to give heed to the
things which have been heard, lest by
any means we fall away. 2. For if the
word which was spoken by means of
angels proved firm, and every breach [of
it], and disobedience [to it], received just
punishment, 3, how shall we escape, if
we shall have neglected so great salva-
tion, which was at first declared by
means of the Lord, and was confirmed
unto us by those who had heard [him] ;
4, together with whom God bore witness
by signs and wonders, and by various
deeds of might, and by gifts of the Holy
Spirit, distributed according to his will.
5. For he has not put under angels the
Inhabited [earth] which is to be, respect-
ing which we are speaking. 6. But [there
is] a place where one has borne witness,
saying,— What is man that thou dost re-
member him, and the son of man that
thou dost visit him ? 7. Thou hast placed
him a little lower than angels, thou hast
crowned him with glory and honour, and
hast placed him over the works of thy
hands , 8, thou hast put under [him] all
things, beneath his feet.— For inputting
all things under him, he has left nothing
which is not put under him; but at
present we do not yet see all things put
under him ; 9, but we see him who was
placed a little lower than angels, Jesus,
because of his having suffered death
crowned with glory and honour, in order
(a) Ver. 14. The Syriac uses the word " life " where the Greek has "salvation;" the
word " life " is used to denote a state of blessed existence, and is rendered in these
pages "life-bliss."
The Peshito-Syriac Text.
HEBREWS II. 9-18. III. 1.
graoioiis favour of God, tasted death for
every one. (a)
10. For it TDecame him by means of
whom [are] all things, and hecause of
whom [are] all things, and [who] was
introducing many sons into his glory,
to fit perfectly the Head of their life
C-bUss] by suflferings. 11. For he who
made [them] holy, and those who were
made holy, are all of them of one
[family.] For this reason, he has not
been ashamed to call them his brothers;
12, saying :— I will declare thy name to
my brothers ; and in the midst of the
assembly, (b) i will praise thee. 13.
And again:— I will trust on him.— And
again,— Behold, I, and the sons whom
God has given to me. 14. For because
the sons shared flesh and blood. He
also, in like manner, shared the same,
that by his death he might make power-
less him who holds the empire of death,
who is Satan; 15, and might set free
those, who, by fear of death, were all
their lives placed under bondage. 16.
For it was not from angels that he took
[a body] ; but [it was] from the seed, [the
offspring] of Abraham that he took [one.]
17. For this reason it was right that He
should in everything be made to be like
his brothers ; that he might be merciful,
and a high priest faithful in the things
of God, and might make atonement for
the sins of the people. 18. For by this,
that he suffered and was put to test,
he is able to help those who are being
tested.
III. 1. Therefore, my holy brothers,
who have been called with a call which
is from heaven ; look at this Chief-Mes-
Benger (c) and High Priest of our pro-
The Greek Text.
HEBREWS II. 9-18. III. 1.
that, by the gracious favour of God, he
might taste of death for every one. (a)
10. For it became him because of whom
[are] all things, and by means of whom
[are] all things, when leading many sons
into glory, to fit perfectly the Chieftain
of their salvation by means of sufferings.
11. For both he who makes holy, and
those who are made holy, [are] all of one
[family]; for which reason he is not
ashamed to call them brothers, 12, saying,
—I will declare thy name to my brothers;
in the midst of the assembly, (b) I will
sing praise to thee.— 13. And again,— I
will trust on him.— And again,— Behold,
I, and the children, whom God has given
to me. 14. So then, since the children
share flesh and blood, he also in like
manner shared the same with [them];
that, by means of death, he might make
powerless him who holds dominion over
death, that is, theFalse-accuser ; 15, and
might set these persons free ; who all,
by fear of death, were held, through all
their lives, in bondage. 16. For he does
not indeed take on himself [the form] of
angels; but he takes on himself [the
form] of the seed, [the offspring] of Abra-
ham. 17. Hence, he was bound to be
made in all things like to his brothers,
that he might become a merciful and
faithful High Priest in things relating to
God, in order to make atonement for the
sins of the people. 18. For in that he has
suffered, by having been put to test, he
is able to help those who are being
tested.
III. 1. So then, holy brothers, partakers
of the heavenly calling, consider the
Chief-Messenger (c) and High Priest of
our profession, Jesus, the Anointed, 2,
(a) Ver. 9. Instead of the words rendered, " by the gracious favour of God," other
Syriac manuscripts have two variations. The Greek does not seem to be correct,
because the exaltation of Christ did not determine the object of his death. A reading
older than the time of the Nestor ians, was mentioned by Origen, who died about
A.D. 254. It is, "For he, apart from Godhead." Some Nestorians adopted this reading.
The Jacobites seem to have altered the position of " God," to suit their creed. They
have in their copies,—" He, God, in his gracious favour, tasted death." The Peshito
edited for the B. and F. Bible Society, partly by Dr. Buchanan, and partly by Dr. Lee,
and which is founded on some ancient manuscripts, has the reading given above,
which differs from that of the Jacobites only in the position of the word " God."
(b) Ver. 12. The word "church," used in the Common Version, does not give the
meaning either of the Syriac or of the Greek word, both of which mean "assembly."
(c) Ver. 1. The Greek word is '"apostolos," which, in English form, is "apostle."
The meaning of the Greek word is, "one sent forth." It is translated "messenger"
sometimes in the common E.V. See 2 Cor. viii. 23. Phil. ii. 25. The Syriac word has
the same meaning. ''Chiet-messenger" seems to represent both the Syriac word,
and the Greek word fitly, when used of the twelve, and o-f Jesus.
The Peshito-Syriac Text.
HEBREWS III. 1-19.
fesslon, Jesus, tlio Anointed, 2, who [is]
faithful to him who appointed him,
even as Moses [was faithful] in respect
of all his [God's] house.
3. For the glory of this [Messenger] is
much greater than that of Moses, as to
the degree in which the honour of the
builder of a house is much greater than
[that of] his building. 4. For every house
is built by a man, but he, [Jesus,] who has
built all thingSj is God.
5. And Moses, as a servant, was faithful
in all [God's] house, to bear witness
of those things which were to be spoken
of by means of him. 6. But the Anointed,
as Son, over his [Grid's] house ; and his
house we [are], if unto the end we shall
hold fast [our] confidence, and glorying
in his hope. 7. Because the Spirit of
Holiness has said,— To-day if ye will
hearken to his voice, 8, harden not your
hearts, so as to make him angry, as [did]
the provokers ; even as [they did] in the
day of putting [me] to test, in the wilder-
nsss ; 9, where your fathers put me to
test, and to proof. They saw my works
for forty years. 10. For this reason I was
weary of that generation, and I said,—
They are people whose heart errs, and
they have not known my ways ;— 11, so
that I sware in my anger,— They shall
not enter into my rest.
12. Take heed, therefore, my brothers^
lest there should be in any one of yon
an evil heart which does not trust,
and ye should depart from the living
God. 13. But examine yourselves as to
all days up to the day which is called
to-day, lest any one of you should be
hardened by the deception of sin. 14.
For we have been made to share with
the Anointed, if from the beginning unto
the end, we shall continue in this fixed
firmness. 15. Asit is said,— To-day, if ye
will hearken to his voice, harden not
your hearts, so as to make him angry.—
16. For who were those who heard [him],
and made him angry? Were they not
all those who went out from Egypt by
means of Moses ? 17. And by whom was
he wearied forty years, but by those who
sinned, and whose bones feU in the wil-
derness? 18. And in reference to whom
did he swear that they should not enter
into his rest, but in reference to those
who did not submit themselves ? 19. And
we see that they were unable to enter,
because they did not trust.
The Greek Text.
HEBREWS III. 1-19.
who [is] faithful to him who appointed
him, even as Moses [was] also in respect
of all his [God's] house.
3. For this [Messenger] has been
honoured with more glory than Moses,
in reference to the degree in which he
who has built a house has more honour
than the house. 4. For every house is
built by some [man], but he [Jesus], who
has built all things, [is] God.
5. And Moses indeed was faithful In
all his [God's] house as a servant, that he
might bear witness to the things which
were to be spoken; e, but the Anointed,
as Son, over his [God's] house; whose
house are we, if we retain [our] confi-
dence and [our] glorying in [his] hope,
firm to the end. 7. Because, as the Holy
Spirit says,— To-day, if ye will hearken
to his voice, 8, harden not your hearts,
as in the provocation, in the day of put-
ting to test, in the wilderness; 9, where
your fathers tested me, they put me to
proof; and they saw my works forty
years. 10. Therefore I was angry with
that generation and said,— They always
err in heart, and they have not known
my ways; 11, sol sware inmyianger,—
They shall not enter into my rest.
12, Keep watch, birothers, lest there
should be in any one of you a wicked
heart of distrust, [shown] in departing
from the Living God. 13. But call
yourselves to account for each day up to
that which is called to-day, lest any one
of you should be hardened by the decep-
tion of sin. 14. For we have become
sharers with the Anointed, if we shall
retain the beginning of [our] reliance
firm unto the end ; 15, in [accord with]
what is said,— To-day if ye will hearken
to his voice, do not harden your hearts^
as in the provocation. 16. For who were
those who, having heard, provoked [him],
but all, were they not, who went out
from Egypt by means of Moses ? 17. And
with whom was he angry forty years ?
Was it not with those who sinned, whose
limbs fell in the wilderness ? -18. And to
whom did he sware that they should not
enter into his rest, but to those who did
not submit themselves ? And we see that
they were unable to enter, because of
distrust.
The Peshito-Syriac Text.
HEBREWS IV. 1-15.
rv. 1. Let us therefore fear, lest, though
the promise of an entrance into his
rest is firm, there should be found
any one among you who fails to enter.
2. For we also have been told of [it], as
they were. But as to them, the word
which they heard did not profit them ;
because it was not united with trust in
those who heard it. 3. We then, those
who trust, are to enter into rest ; even as
he said,— So I sware in my anger that
they shall not enter into my rest ?— For,
behold, the works of God had been [going
on] from the beginning of the world. 4.
As he said in respect of the sabbath-rest,
—God rested on the seventh day from all
his works.— 5. And in this place, he said
again,— They shall not enter into my
rest. 6. Therefore, because there was a
place [of rest] into which one or other
will enter, and those who had before
been told of it, did not enter, because
they did not submit themselves ; 7, again
he fixed another day, after a long time,
as it is above written, that David said,—
To-day, if ye will hearken to his voice,
harden not your hearts.- 8. For if Jesus
[Joshua] (*) the son of Nun had made
them rest, he [God] would not have
spoken afterwards of another day.
9. So then, It is firmly sure that the
people of God are to keep a Sabbath-
rest. 10. For he who has entered into
his rest, he also has rested from his
works, as God did from his.
11. Let us therefore strive earnestly to
enter into that rest, lest we fall, like as
they did who did not submit themselves.
12. For the word of God has life, and
works out all things, and is of much
sharper point than a sword with two
edges ; and enters even to the severance
of life and of spirit, and of the joints,
and of the marrow and bones ; and j udges
the thoughts and purpose of the heart.
13. And there is no created thing which
Is hidden from his presence, but every-
thing is naked and revealed before the
eyes of him to whom we have to give
account.
14. Because therefore we have a great
High Priest, Jesus the Anointed, the Son
of God, who has gone up to heaven, let
us continue to profess him. 15. For we
have not a high priest who is not able to
have fellow-feeling with our weakness,
The Greek Text.
HEBREWS IV. 1-15.
IV. 1. Let us therefore fear lest, though
a promise remains of entering into his
rest, anyone of you should appear to
have failed [to do so]. 2. For we also have
been told the good tidings, as they were.
But the word they heard did not profit
them, not having been united with trust
in those who heard [it]. 3. For we who
have trusted are to enter into [his] rest,
as he has said,— So I sware in my anger,
—They shall not enter into my rest,—
though [till he rested] the works had
been coming into being from the foun-
dation of the world. 4. For [there Is] a
place where he has spoken about the
seventh day, thus,— And God rested on
the seventh day from all his works.— 5.
And [he has said] in this [place] again,—
They shall not enter into my rest. 8.
Since therefore, it remains that some are
to enter into,it,and those who had before
been told the good tidings, did not enter
[it], because of insubmission ; 7, again he
fixes a certain day, saying by David,
after so long a time,— To-day, as it has
been said [already],— To-day, if ye will
hearken to his voice, harden not your
hearts. 8. For if Jesus, [Joshua] (a) had
made them rest, he [God] would not
have spoken afterwards about another
day.
9. So then there remains for the people
of God a keeping of Sabbath-rest. 10.
For he who has entered into his rest,
has also himself rested from his works,
as God [did] from his own.
11. Let us therefore strive earnestly to
enter into that.rest, lest any one should
fall by the same display of insubmission.
12. For the word of God has life and
active force, and is sharper than any
sword of two edges, and pierces even to
the dividing of life and of spirit, and of
the joints and marrow, and is a judge of
the thoughts and purposes of the heart.
13. And there is no created thing which Is
hidden from his presence ; but all things
are naked and laid bare to the eyes of
him, with whom is our account.
14. Having, therefore, a great High
Priest, who has passed through the
heavens, Jesus, the Son of God, let us
hold fast our profession. 15. For we
have not a high priest who is not able to
have fellow-focling with [us] in our
(a) Ver. 8. Jesus is the Greek form of a Hebrew word which is contracted from the
Hebrew Jehoshua or Joshua. Jesus and Joshua have the same meaning.
The Peshito-Syriac Text.
HEBREWS IV. 15-16. V. 1-14.
■bnt who, put to test In everything as we
are, [was] without sin. 16. Let us, there-
fore, go near with confidence to the
throne of his gracious favour, that we
may receive mercies, and find gracious
favour, for aid in time of aflaiction.
V. 1. For every high priest who Is from
among men, stands on behalf of men
over those things which are of God, that
he may offer gift-offerings, and offerings
slain on hehalf of sins. 2. And [he
Is] one who is able to humble himself,
and to have fellow-feeling with those
who are ignorant and erring ; because
that he also is clothed with weakness.
3. And because of that weakness, he is
bound to offer [sacrifices], as on behalf
of the people, so on behalf of himself , on
account of his sins.
4. And no one takes to himself the
honour, but he [takes it] who is called
by God as [was] Aaron. 6. So also the
Anointed did not take to himself the
glory of being High Priest ; but he [con-
ferred it] who said to him,- Thou art my
eon, I to-day have begotten thee.— 6. As
also he said in another place,— Thou
art a priest for ever, in the likeness of
Melchizedeo.
7. Also when he was clothed with flesh,
lie offered up prayer and intreaty with
strong outcry, and with tears, to him
"Who was able to bring him to life ft*om
death, and he was heard. 8. And though
he was Son, [yet] from the fear and the
sufferings which he endured, he learned
obedience. 9. And thus he was made
perfectly fit, and was the cause of life
[-bliss], which is for ever, to all those
who obey him. 10. And he was named
by God,— A High Priest in the likeness of
Melchizedeo. 11. About him indeed,
namely, this Melchizedeo, we have much
to say ; and it is difficult to explain it,
because ye are weak in your ability to
hear. 12. For ye ought to be teachers,
because of the time ye have been under
teaching. But at present ye have again
need to learn the things first written of
the beginning of the words of God; and
ye are in need of milk, and not of solid
food. 13. Now every one whose food is
milk. Is unskilled in the word of justifi-
cation, because he is a babe. 14. But
solid food is that of the full[-grown] ;
who, because they search, have senses
exercised to distinguish good and evil.
The Greek Text.
HEBREWS IV. 15-16. V. 1-14.
weaknesses, but one who has been put
to test in all things, like as [we are],
without sin. 16. Let us, therefore, go
near with confidence to [his] throne of
gracious favour, that we may take hold
of mercy, and find gracious favour for
seasonable help.
V. 1. For every high priest who Is taken
from among men, is appointed [to act] on
behalf of men in things relating to God,
that he may offer gifts and also offer-
ings slain on behalf of sins ; 2, being one
who is able to deal gently with the ignor-
ant and erring, since he himself also is
clothed around with weakness ; 3, and
because of this weakness, he is bound to
offer [sacrifices] on behalf of sins, as for
the people, so also for himself.
4. And no one takes to himself the
honour, but he [takes it] who is called by
God, as was Aaron. 5. So also the
Anointed did not take to himself the
glory of becoming High Priest ; but he
[conferred it] who said to him,— Thou
art my Son, I to-day have begotten thee.
6. As he says also in another [place],—
Thou [art] a priest for ever of the same
order as Melchizedeo.
7. He, in the days of his flesh, when he
had offered up prayers and intreaties,
with strong outcry and teairs, to him
who was able to save him from out of
death, and had been heard on account
of his godly fear ; 8, though he was Son,
[yet] learned he obedience from the
things which he suffered ; 9, and having
been made perfectly fit, he became the
cause of eternal salvation to all those
who obey him : 10, having been named
by God, a High Priest of the same order
as Melchizedeo ; 11, about whom we have
much to say, and it is also diflacult to
explain, because ye have become weary
in [your] ears. 12. For indeed, though
ye ought to be teachers, because of the
[length of] time, [yet] ye have again need
that someone should teach you what
are the simplest parts of the beginning
of the words of God ; and ye have be-
come those who have need of milk, and
not of solid food. 13. For every one who
partakes of milk is unskilled in the word
of justification, for he is a babe; 14, but
solid food is that of the full-[grown],
who, because of habit, have senses exer-
cised to distinguish good and evil.
The Pesliito-Syriac Text-
HEBREWS VI. 1-11.
VI. 1. For this reason, let us leave the
beginning of the word of the Anointed,
and let n.s go on to full[-growth]. Or are
yon again to be laying, for another foun-
dation, the turning from dead works, and
trust in God; 2, and the teaching of im-
mersion, and of laying on the hand; and
the ris-l'ig from the house of the dead,
and the sentence of judgment which is
for ever? 3. If the Lord permits, we
will do this [which we propose].
4. But those cannot possibly be afresh
renewed unto conversion, who have
once gone down into immersion, (a) and
have tasted of the gift which is from
heaven, and have received the Spirit
of Holiness, 5, and have tasted of the
good word of God, and of the might
of the world which is to be, 6, if they
shall again sin, and shall crucify afresh
the Son of God, and treat him with con-
tempt. 7. For land which has drunk
the rain which many times has come
on it, and has produced herbage which
is useful to those because of whom it Is
tilled, receives blessing from God. 8.
But if it be [land] which produces
thistles and thorns, it is rejected, and
is not far from a curse, but its end is
burning.
9. But we are persuaded with respect
to you, my brothers, of those things
which are excellent, and are related to
life [-bliss], though we thus speak. 10.
For God is not unjust, so as to forget
your works, and your love, which ye
have shown on account of his name, in
that ye have done service to the holy
ones, and are still doing service. 11. But
The Greek Text.
HEBREWS VI. 1-11.
VI. 1. Therefore let us forego mention
of the beginning of [what relates to] the
Anointed, and go on to fulness [of
growth], not laying again the founda-
tion of repentance from dead works, and
of trust on God ; 2, of the teaching of
immersions, and of the laying on of
hands ; of the rising of the dead, and of
the eternal sentence of judgment. 3
And this we will do, if God shall permit.
4. For It Is Impossible to renew again
to repentance those who once have been
enlightened, (a) and who have tasted of
the heavenly gift, and become sharers
of the Holy Spirit, 5, and have tasted of
the good word of God, and of the mighty
[miracles] of the agfe which is to be, 6, and
have fallen away, crucifying afresh [as
they do] for themselves the Son of Godi
and putting him to public shame. 7. For
land which has drunk the rain which
is often coming on it, and produces herb-
age fit for those because of whom It Is
also tilled, shares a blessing from God.
8. But if it produces thorns and thistles,
[it is] rejected, and is near to a curse ; to
be burned is Its end.
9. But we are persuaded with respect
to you, beloved, of those things which
are better, and which pertain to salva-
tion, although we thus speak. 10. For
God is not unjust, so as to forget your
work, and the toll of that love which ye
have shown towards his name, inhavingr
done service to the holy ones, and In
doing it still. 11. But we desire that
(a) Ver. 4. The Syriac words, "have gone down Into immersion," occupy the place
of the Greek word which means, " have been enlightened." In Hebrews x. 32, the
Syriac has, " The days in which ye received immersion ;" instead of the Greek words,
♦• the days in which ye, having been enlightened." In both passage.^;, all the Syriao
editions which I have, contain those s.ime words ; namely, Walton's Polyglot, 1653-7;
Gutbir, 1663; Schaaf, 1717; British and Foreign Bible Society, 1816, founded partly on
Indian manuscripts ; the edition printed at Ooroomiah, in Persia, 1852, and believed
to be founded on ancient Nestorian manuscripts of Coordistan ; and the edition
printed for the Maronites. from a Maronite manuscript, by the Roman Propaganda
in 1703. Schaaf gives the various readings found in 13 editions, being the whole of
those printed before his own ; but there is no various reading in any of them of these
passages. Of the Greek Text aLso, Tischendorf, in his 8th edition, gives no various
reading, in either passage, as to these words. Immersion was, in the second century,
called enlightening. Dr. Scrivener, writing in 1883 (on N.T. p. 511.) says that, " the
worst corruptions of the New Testament originated within a hundred years after It
was composed." Justin, the converted philosopher, and a martyr, said, A.D. 150,
in his second defence of the Christians, addressed to the Emperor Antoninus, of
baptism, " and this bath is called the enlightening, since those who learn these things
are enlightened in the mind." The Greek word used by Justin, is the same as that
of the Greek text in these two passages.— W. N.
The Peshito-Syrlac Text.
HEBREWS VI. 11-20. VII. 1-5.
we desire that eacli one of you should
show this same earnestness to the
extent of [having] the fulness of your
hope even to the end ; 12, and that ye he
not weary, hut he imitators of those
who, through trust and long patience of
spirit, have inherited the promise.
13. For God, when he made promise to
Abraham, because he had no one greater
than he is to sware hy, sware hy him-
self, 14, and said.-Blessing, I will hless
thee; and multiplying, I will multiply
thee ;-15, and so he was long-patient in
spirit, and received the promise. 16. For
men swear hy one greater than them-
selves; and with respect to every conten-
tion which there is among them, a sure
endis[put]toithyanoath. 17. Forthis
reason God wished to show the more
fully to the inheritors of the promise
that his promise is unchangeable, and
"bound it firmly by an oath ; 18, that,
by two things which are unchangeable.
In which it Is impossible that God should
lie, we, who have taken refuge in him,
might have great comfort, and might
hold fast the hope which is promised us:
19, which [hope] is to us like an anchor,
which keeps our soul from being moved,
and which enters within the veil; 20,
which place Jesus entered beforehand
on our behalf, and has become a Priest
for ever in the likeness of Melchizedec.
VII. 1. Now this Melchizedec was
King of Salem, a priest of God Most
High. And he met Abraham when he
returned from the slaughter of the
kings, and blessed him. 2. And Abra-
ham separated for him tenths from
everything there was with him. Now
his name, if translated, is, King of Right-
eousness. And again, [he was] King of
Salem, which is. King of Peace. 3.
Neither his father, nor his mother was
written in family records; nor the be-
ginning of his days, nor the end of his
life; but his priesthood, like [that of]
the Son of God, remains for ever.
4. See ye then, how great this [priest
was] ! to whom Abraham, the head of
the fathers, gave tenths and first-fruits.
5. For those who from among the sons
of Levi receive the priesthood, have a
command of the law to receive tenths
from [their] people; they from their
brothers, who also have come forth from
The Greek Text.
HEBREWS VI. 11-20. VII. 1-5.
each of you should show this same
earnestness to the extent of having the
fulness of [your] hope unto the end;
12, so that ye may not be weary, but
may be imitators of those who, through
trust and long patience, are inheriting
the promises.
13. For when God made promise to
Abraham, since he could swear by no one
greater, he sware by himself, 14, saying,
—Surely, blessing, I will bless thee, and
multiplying, I will multiply thee ;— 15,
And so he had long patience, and reached
the promise. 16. For men indeed swear
by one greater than [themselves], and
[their] oath for confirmation, [puts] an end
to every contention among them. 17. On
which account God, wishing to show the
more fully to the Inheritors of the
promise, the unchangeableness of his
purpose, put between [them and him] an
oath ; 18, that by means of two un-
changeable things, in which it is impos-
sible for God to lie, we, who have fled for
refuge [to him], might have strong en-
couragement to keep fast hold of the
hope which is set before us; 19, which
[hope] we have as an anchor of the soul,
fast and firm ; and which enters into the
place within the veil; 20, which place,
as forerunner, Jesus entered on behalf
of us, having become a High Priest for
ever, of the same order as Melchizedec.
VII. 1. For this Melchizedec, King of
Salem, priest of God Most High, who met
Abraham returning from the slaughter
of the kings, and blessed him; 2, for whom
Abraham separated a tenth part of all
things also ; who [was], first, if [his name]
is translated. King of Righteousness, and
[who was] next also,King of Salem,which
is, King of peace; 3, without father,
without mother, without family-record,
having neither beginning of days, nor
end of life, but made in likeness to the
Son of God, continues to be a priest
perpetually.
4. Now consider ye how great this
[priest was], to whom even Abraham,th6
chief father, gave a tenth out of the best
of the spoils.
5. Even those who from among the
sons of Levi receive the priesthood, have
command, according to the law, to re-
ceive tenths from [their] people ; that is
from their brothers, though theso [are
The Peshito-Syriac Tezt.
HEBREWS VII. 5-22.
the loins of Abraham. 6. Bnt this
[priest], who is not written in their
family-records, received tenths from
Abraham [himself], and blessed him who
had received the promise. 7. But with-
out controversy, he who is less, is blessed
byiiim who is greater than he.
8. And here men who die receive
tenths ; but there he [did so] of whom
the [sacred] writing bears witness that
he lives.
9. And as one might say, Levi also, who
receives tenths, even he gave tenths by
means of Abraham. 10. For he was still
in the loins of his father when he met
Melohizedec.
11. If therefore perfectness were by
means of the priesthood of the Levites,
through which the law was placed before
the people, why was it needful that a
different priest should arise, in the like-
ness of Melohizedec ? In that case [God]
would have said,— He shall be in the
likeness of Aaron.
12. But as there was a change In the
priesthood, so there was a change also
In the law. 13. For he respecting whom
these things were said, was born of
another tribe, from which no one ever
served at the altar. 14. For it is clear
that our Lord arose from Judah, from
a tribe respecting which Moses said no-
thing about priesthood. 15. And it is
still better known, by this,— that [God]
said, that a different priest, was to
rise up in the likeness of Melohizedec ;
16, one who is not [a priest] by the law of
commands relating to the body, but by
the might of a life which cannot be
destroyed. 17. For [God] bears witness re-
specting him,— Thou art a priest for ever
in the likeness of Melohizedec- 18. Now
the change which was made as to the
former command, [was] because of its
weakness, and because there was no
profit in it. 19. For the law perfected
nothing ; but a hope entered instead of
it, which is better than it, and by which
we draw near to God. 20. And [God] con-
firmed it to us by an oath. 21. For those
priests were made without an oath ; but
this priest with an oath, as [God] said to
him by means of David,— The Lord sv/are
and will not lie,— Thou art a priest for
ever in the likeness of Melohizedec.
22. In all this, better is that covenant
of which Jesus has become Surety.
The Greek Text.
HEBREWS VII. &-22.
but descendants] who have come foi'th
from the loins of Abraham ; 6, but the
[priest] who has no family record among
them, received a tenth from Abraham
[himself], and blessed him who had re-
ceived the promises. 7. Yet, without
any contradiction, the less is blessed by
the greater.
8. And here men who die receive
tenths, but there he [received them], of
whom witness is given that he lives.
9. And, so to speak, Levi also, who re-
ceives tenths, has given tenths by means
of Abraham ; 10, for he was sf ill in the
loins of his father when Melchizedeo
met him.
11. If, therefore, perfectness were by
means of the Levitical priesthood, for
the people were put under law [based]
on it, what need still [existed,] that a
different priest should arise, of the same
order as Melohizedec, and that he should
not be said [to be] of the same order as
Aaron ?
12. For the priesthood being changed,
there has to be of necessity a change of
law also; 13, for he, respecting whom
these things are said, is one of another
tribe, from which no one attends to the
altar. 14. For it is clear that our
Lord has arisen from out of Judah, as to
which tribe Moses said nothing about
priesthood. 15. And it is much more
clear still that there arises a different
priest, after the likeness of Melohizedec ;
16, one who is made not after the law of a
fleshly command, but after the might of
a life which cannot be destroyed ; 17, for
[God] bears witness,— Thou art a priest
for ever of the same order as Melchizedeo.
18. For there is both the repealing of the
preceding command, because ol its weak-
ness and unprofitableness, 19, (for the law
perfected no thing), and also the introduc-
tion of a hope which is better, by means
of which we draw near to God. 20. And
[it is better], inasmuch as he was not
[made] without an oath. 21. For they,
indeed, are made priests without an
oath, but he [was made] with an oath, by
him who said to him,— The Lord sware,
and will not repent,— Thou art a priest
for ever of the same order as Melohizedec.
22. In such degree Jesus has bocome
the Surety of a better covenant.
The Peshito-Syriac Text.
HEBREWS VII. 23-28. VIII. 1-7.
23. And those priests are many, be-
cause they die, and are not permitted to
remain. 24. But because this [priest]
stands for ever, his priesthood does not
pass away. 25. And he is able to give
life[-bliss] for ever to those who. by
means of him, draw near to God ; for he
lives always, and oflfers up prayers on
their behalf.
26. For a priest such as this, was also
suitable for us,— one pure, and without
malice ; without blemish also ; one sepa-
rated from sins, and exalted higher
than heaven. ^7. And he has not the
affliction of having every day to offer up
slain offerings, as a chief priest has,
first on behalf of his own sins, and then
of [those of] the people ; for [this last act]
he did once only by offering up himself.
28. For the law appoints for priests
men who are weak ; but the word of
the oath, which was made after the law,
[appointed] the Son [of God], who Is
perfected for ever.
VIII. 1. But the chief of all these
things Is, that we have a High Priest
who has sat down at the right hand of
the throne of [God's] greatness in heaven ;
2, and has become a servant of [his] holy
house, and of that true tent-dwelling
which God fixed, and not man. 3. For
every high priest is appointed to oflfer
up offerings [given] and offerings slain ;
for this reason it was right that this
[priest] also should have something to
offer up.
4. If, too, he were on the earth, he
would not even be a priest, because
there are priests who are offering up
offerings such as those in the law; 5,
priests who are doing service according
to the likeness and the shadow of those
things which [are] in heaven. As it was
said to Moses, when he was making the
tent-dwelling,— See, and make every-
thing according to that likeness which
was shown to thee in the mountain.
6. But Jesus, the Anointed, has now
accepted a service which is as much
better than that [service], as this cove-
nant in which he is made Mediator, is
alsobetter than [that covenant]; and it
has been given with promises which are
better than those of that [covenant]. 7.
For if the first [covenant] had been with-
out fault, there would not have been any
The Greek Text.
HEBREWS VII. 23-28. VIII. 1-8.
23. And of those priests many have to
be made, because by death they are for-
bidden to continue. 24. But this [priest],
because he continues for ever, has a
priesthood which does not pass away.
25. On this account, he is also able to
save perfectly in all respects those who
come to God through him; for he is
always living to intercede on their
behalf.
26. For he [is] such a High Priest as was
suitable for us,— holy, without malice,
undefiled, separated from sinners, and
raised higher than the heavens ; 27, one
who has no necessity to offer up slain
offerings daily, as the chief priests do,
first on behalf of their own sins, then on
behalf of those of the people ; for he did
this [last act] once for all, in having
offered up himself. 28. For the law
appoints men to be high priests, who
have weakness ; but the word of the
oath, which was after the law, [appoint-
ed] the Son, who is perfected for ever.
VIII. 1. But that which Is chief of
the things now said [of him, is] that we
have a High Priest of such kind that he
has sat down at the right hand of the
throne of [God's] greatness in the
heavens, 2, a chief servant of the holy
places, and of that true tent-dwelling
which the Lord fixed, and not man. 3.
For every high priest is appointed to
offer up both gifts and slain offerings;
hence it [was] necessary that this [priest]
also should have something to offer up.
4. For if he were on earth, .he would
not even be a priest, because there are
priests who offer up the gifts [which are]
according to the law ; 5, who do service
in what is a representation and shadow
of the heavenly things; according to
which, Moses, when about to construct
the tent-dwelling, was directed [to make
it] ; for [God] said,— See that thou make
all things according to the pattern
which was shown to thee in the moun-
tain.
6. But he, [Jesus], has now accepted a
service which is as much more excellent
than [that of the law], as the covenant
of which he is Mediator is also better
than [it], and is planned upon better pro-
mises. 7. For if that first covenant had
been faultless, no place would have
been sought for a second. 8. For [God],
finding fault with them, [the people]
The Pesliito-Syriac Text.
HEBREWS VIII. 7-13. IX. 1-8.
place for this second. 8. For he [God]
foiind fatat with them [the people], and
said,— Behold the days are coming-, saith
the Lord, In which I will complete with
the family of the house of Israel, and with
the family of the house of Judah, a new
covenant; 9, not like that covenant
which I gave to their fathers in the day
in which I took them by their hand, and
brought them out from the land of
Egypt ; for they did not continue in my
covenant: also I despised them, saith
the Lord. 10. But this is the covenant
which I will give to the family of the
house of Israel, after those days, saith
the Lord ;— I will put, by gift, my law
into their minds, and upon their hearts
I will write it, and I will be their
God, and they shall be my people.
11. And no one shall teach a son of his
city,nor his brother, and say,— Know
thou the Lord,— because they all
shall know me, from the least of them
[in age], to the oldest of them; 12, and!
will forgive them their iniquities, and
their sins I will not remember any more.
13. By saying this,— A new [covenant],—
he has made the first old in date ; and
that which is old in date, and old in age,
Is near to vanishing away.
IX. 1. Moreover in the first [covenant],
there were commands of service, and a
holy house in this world. 2. For in the
tent-dwelling first made, there were the
lampstand, and the table, and the bread
of [God's] presence ; and it was called,—
The holy house. 3. But: the inner tent-
dwelling, which was within the second
veil, was called,— The holy of holies.—
4. And there were in it the golden vessel
of sweet odours, (a) and the ark of the
covenant, which was covered all over
with gold ; and there were in this, the
golden jar in which was the manna, and
the rod of Aaron which sprouted ; and
the tables of the covenant ; 5, and above
it, were the cherubim of glory, who
overshadowed the place of atonement.
But it is not the time to speak of
each of those things which were so ar-
ranged. 6. And into the outer tent-
dwelling the priests go at all times, and
complete their service, 7. But into the
tent-dwelling which was within it, the
high priest goes once only in the year,
alone, with that blood which he offers
up on behalf of himself, and on behalf of
the errors of the people. 8. Now, by
The Greek Text.
HEBREWS VIII. 8-13. IX. 1-8.
says,— Behold the days are coming, saith
the Lord, in which I will complete with
the house of Israel and with the house
of Judah, a new covenant ; 9, not accord-
ing to the covenant which I made with
their fathers, in the day when I took
their hand to lead them out of the land
of Egypt ; for they did not continue in
my covenant, and I cared not for them,
saith the Lord. 10. For this [is] the
covenant which I will make with the
house of Israel after those days, saith
the Lord ; I will put by gift, my laws
Into their mind, and upon their heart I
will write them ; and I will be their God,
and they shall be my people ; 11, and they
shall not teach each one his neighbour,
and each one his brother, saying,— Know
thou the Lord;— for all shall know me,
from the least of them [in age], to the
greatest of them; 12, for I will be merci-
ful to their iniquities, and their sins and
unlawful deeds I will remember no more.
13. By saying,— A new [covenant], he has
made the first old in date; and that
which is old in date and in age, is near
to vanishing away
IX. 1. Moreover, the first [covenant]
had also rules of service, and [its] holy
place in this world. 2. For a tent-dwell-
ing was prepared ; [there was] the first,
in which were the lamp-stand, and the
table, and the setting forth of the loaves;
which is called The holy [place]; 3, and
after the second veil, [was] the tent-
dwelling which is called,— The holy of
holies; 4, having a golden censer, (a) and
the ark oi the covenant, covered all over
with gold, in which was a golden jar
holding the manna, and the rod of Aaron
which sprouted, and the tables of the
covenant ; 5, and above it [were] the
cherubim of glory, overshadowing the
place of atonement ; respecting each of
which things it is not [the time] now to
speak. 6. And these things having been
thus prepared, the priests go always into
the first tent- dwelling, fulfilling [their]
services ; 7, but into the second, [enters]
the high priest, alone, only once in the
year, not without blood, which he off'ers
up on behalf of himsel'f, and of the sins
of ignorance of the people: 8, [by which
means] the Holy Spirit shows this, that
(;t) Exodus XXX. 36.
The Peshito-Syriac Text.
HEBREWS IX. 8-19.
this means, the Spirit of Holiness makes
known, that the pathway of the holy
ones (a) was not yet revealed, so long as
the first tent-dwelling was standing. 9.
And this [tent-dwelling] was a resem-
Ijlance for that time in which offerings
[given] and offerings slain, are offered
np, which are not ahle to make perfect
the conscience of him who offers them ;
10, hut have reference only to food eaten,
and to drink, and to the immersion of
different kinds of things ; which [rules]
were commands ahout the flesh, which
were made binding until the time of
reform.
11. But the Anointed, when he came, was
High Priest of the good things which he
effected ; and he entered into that great
and perfect tent-dwelling which has not
been made by hands, and is no part
of these created things; 12, and he did
not enter by means of the blood of goats
and young bulls, but he, by means of
his own blood, entered once into the
holy house, and obtained release which
Is for ever.
13. For if the blood of goats and young
bulls, and if the ashes of a heifer which
were sprinkled on those who were de-
filed, made them holy as to the purity of
their flesh; 14, how much more, then,
will the blood of the Anointed, who,
through the Eternal Spirit, offered up
himself, the spotless, to God, purify our
conscience from dead works, so that we
shall serve the living God !
15, For this reason he has become
Mediator of a new covenant,— that by
his death, he might be the means of re-
lease to those who have transgressed
against the first covenant ; so that those
might receive the promised [gift], who
have been called to the eternal inherit-
ance. 16. For where there is a covenant,
It implies the death of that [animal]
which made it ; 17, for only upon a dead
[body] is it made firm ; because as long
as the [animal] which makes it, lives,
there is no utility in it. 18. For this
reason, the first [covenant] also was not
made firm without blood. 19. For when
every command had been enjoined by
Moses, on all the people, according to
the law, Moses took the blood of a
The Greek Text.
HEBREWS IX, 8-19.
the pathway of the holy ones (a) had
not yet been made manifest, while the
first [tent-dwelling] was still standing ;
9, which tent-dwelling was a resem-
blance for the period then following,
during which both gifts and slain offer-
ings are offered up, which are not able
to make perfect, as to the conscience,
him who serves [God] ; 10, [having refer-
ence] only to the kinds of food eaten,
and to drinks,and to various immersions,
and to rules about the fiesh ; things
which were made binding until the
period of reform.
11, But when the Anointed had come,
as High Priest of the good things which
were to come, he, [passing] through that
greater and more perfect tent-dwelling,
which has not been made by hands ; that
is to say. Is not of this [part] of the
creation; 12, nor by means of the blood
of goats and young bulls, but by means
of his own blood, he entered once for
all into the holy [place], having obtained
eternal release by ransom.
13. For if the blood of bulls and of goats,
and if the ashes of a heifer, sprinkled on
the defiled, make [them] holy as to the
purity of the flesh; 14, how much more
shall the blood of the. Anointed, who,
through the Eternal Spirit, offered up
himself, spotless, to God, purify your
(b) conscience from dead works, that
ye may serve the living Godl
15. And the reason why he Is Mediator of
a new covenant is this,that by[his] death,
suffered to give release by ransom from
transgressions against the first cove-
nant, those who have been called might
receive the promised [gift] of the eternal
inheritance. 16. For where there is a
covenant, it is necessary that the death
of that [animal] which makes the cove-
nant, should be brought about. 17, For
a covenant [is made] firm upon dead
bodies ; since it is of no force while the
[animal] which makes it lives. 18. Hence,
not even the first [covenant] has been
dedicated without blood. 19. For when
every commandment had been spoken
according to the law, by Moses, to all the
people, he took the blood of the young
(a) Ver. 8. Hebrews x. 19, 20,
(b) Ver. 14. Some Greek copies have "our" instead of "your," and agree with the
Syriac in meaning.
The Pesliito-Syriac Text.
HEBREWS IX. 19-28. X. 1-4.
heifer, and water, with scarlet wool and
hyssop, and sprinkled [the blood] on the
books, and on all the people ; 20, and said
to them,— This is the blood of that cove-
nant which has been commanded by-
God. 21. Also on the tent-dwelling, and
on all the vessels of service, he sprinkled
part of the blood. 22. Because, by the
law, every thing is purified by blood ;
and without the shedding of blood there
is no forgiveness.
23. For it was necessary that those
things which are a likeness of heavenly
things, should be purified by those [slain
offerings] ; but these heavenly things,
with slain offerings, which are better
than those. 24. For it was not into the
holy house which was made by hands,
that the Anointed entered; which
[house] is a likeness of the true one ; but
he entered into heaven, that he might
appear before the face of God on our
behalf.
25. Also it was not [necessary] that
he should offer up himself many times,
like as the high priest does [his offerings],
and enters, every year, into the holy
house, with blood which is not his own.
26. Otherwise he ought to have suffered
many times from the beginning of the
world. But now, at the end of the
world, he has offered up himself once, by
being himself slain, that he might put
away sin utterly. 27. And like as there is
appointed for men to die once, and after
their death, judgment ; 28, so also the
Anointed was offered up once, and in him-
self he slew the sins of many ; and then
the second time he is to appear, without
the sins, for the life [-bliss] of those who
expect him.
X. 1. Forinthelaw there wasa shadow
of the good things which were to come ;
it was not the presence o: those things.
For this reason, the same slain offerings
which have been offered up every year,
have never been able to perfect those
who offered them. 2. For if they [the
offerings] had made [them] perfect,
[those who offered] would then doubt-
less have rested from their offerings;
because the conscience of those who had
once been purified, would not thence-
forth have smitten them on account of
s ns. 3. But in those slain offerings,
they call their sius to remembrance
every year. 4. For it is not possible for
the blood of bulls and of goats to purge
The Greek Text.
HEBREWS IX. 19-28. X. 1-5.
bulls and goats, with water and scarlet
wool and hyssop, and sprinkled both the
book itself, and all the people, 20, sasring,
—This is the blood of the covenant, which.
God has commanded [to be made] with
you.— 21. And he sprinkled with blood»
in like manner, both the tent-dwelling,
and all the vessels of [God's] service.
22. And according to the law, all things
are purified in part by blood, and with-
out shedding of blood there is no for-
giveness.
23. It was necessary, therefore, that
the representations of the things in tho
heavens should be purified by these
things, but that the heavenly things;
themselves [should be purified] by slaiu
offerings better than these. 24. For the:
Anointed has not entered into the holy
[place] made by hands, which corres-
ponds with the true, but into heaven
itself, to appear now before the face of
God, on our behalf.
25. Nor [was it necessary] that he=
should offer up himself often, like as.
the high priest enters into the holy
[place], yearly, with blood other than
his own ; 26, since [if it had been neces-
sary], he ought to have suffered often
from the foundation of the world;
but he has appeared now once, at the
end of the ages, for the utter putting
away of sin, by being a slain ottering;
himself. 27. And even as there is ap-
pointed for men to die once, and after
this, judgment; 28, so the Anointed,
having been once offered up, that he-
might take on himself the sins of many,
will appear a second time, without sin,
to [give] salvation to those who wait for
him,
X. 1. For the law, having but a shadow
of the good things which were to come»
not the very presence of those things,
is never able, by the same slain offer-
ings which they offer up year by year,
continually, to perfect those who draw
near to [God]. 2. For [otherwise] would
they not have ceased to be offered ? be-
cause those who serve [God], having
been once purified, would no longwr have^
had any consciousness of sins. 3. But in
those [slain offerings there is] a calling,
of sins to remembrance year by year. 4.
For it is impossible for the blood of bulls,
and of goats to take away sins. 5. There-
fore he, [the Anointed], when entering
into the world says, -Slaiu offering and.
THe Peshito-Syriac Text.
HEBREWS X. 5-23.
away sins. 5. For this reason, when he
[the Anointed], entered Into the world,
he said,-Slain oflferings and gift-oflfer-
Ings, thou hast not desired; but with
a hody thou hast clothed me; 6, and
offerings burnt whole on hehalf of sins,
thou hast not asked for. 7. Then I said,
—Behold, I myself come, for in the he-
ginning of the hooks it is written of me,
that I may do thy will, O God.
8. At first he said.-Slain offerings, and
gift-offerings, and offerings burnt whole
on behalf of sins, thou hast not desired :
—which were offered up by the law ; 9,
and after this he said,— Behold, I come,
that I may do thy will, O God.— By this,
he abolished the first, that he might
set firm the second. 10. For, by this
will of his, we have been made holy, by
the offering up of the body of Jesus the
Anointed, once only.
11. For every chief priest who has been
standing and serving every day, has
been offering up the same slain offer-
ings, which have never been able to
purge away sins. 12. But this [Priest]
offered up one slain offering on behalf of
sins, and sat down at the right hand of
God for ever ; 13, and waits, thenceforth,
until his enemies be placed for a foot-
stool beneath his feet. 14. For by one
offering, he has perfected for ever those
v/ho have been made holy by him.
15. The Spirit of holiness also bears
witness to us [of this], for he has said,—
16, This is the covenant which I will give
to them after those days, saith the Lord,
—I will put by gift my law into their
minds, and on their hearts I will write
it ; 17, and their iniCLuity and their sins
I will not remember.— 18. But where
there is forgiveness of sins, no offering
on behalf sins is demanded.
19. We have therefoije, my brothers,
confidence in entering the holy house by
the blood of Jesus, and by that pathway
of life [-bliss], 20, which he has now
newly made for us through the veil,
which is his flesh. 21. And we have a
high priest over the house of God. 22.
Let us draw near, therefore, with a true
heart, and with confidence of trust : our
hearts sprinkled and purified from an
evil conscience, and our body washed in
pure water. 23. And let us persevere in
The Greek Text.
HEBREWS X. 5-23.
gift-offering thou hast not desired, but a
body thou hast prepared for me ; 6, in
offerings burnt whole and for sin thou
hast had no pleasure ; 7, then I said,—
Behold, I come, [as] in the beginning of
the book it is written of me, to do, O
God, thy will.
8. At first he says,— Slain offering, and
gift-offering, and offerings burnt whole
and for sin, thou hast not desired, nor
hast had pleasure in them ;— which
are offered up according to the law ; 9,
then he says,— Behold, I come, to do, O
God, thy will.— He abolishes the fix-st,
that he may establish the second. 10.
By the which will, we have been made
holy, by means of the offering up of the
body of Jesus, the Anointed, once for
all.
11. And every priest stands doing ser-
vice daily, and offering up many times
the same slain offerings, which are never
able to take away sins; 12, but he, after
having offered up one slain offering on
behalf of sins, sat down for ever at the
right hand of God ; 13, thenceforth wait-
ing till his enemies be placed for a foot-
stool of his feet. 14. For by one offering
he has perfected for ever those who are
made holy.
15. And the Holy Spirit also bears wit-
ness [of this] to us ; for after he had said
beforehand,— 16, This is the covenant
which I will make with them after those
days, saith the Lord ;— I will put by gift
my laws upon their heart, and upon
their minds I will write them ;— [he said],
—17, And their sins and their lawless
deeds, I will remember no more.— 18.
But where there is forgiveness of these,
no longer [is there] any offering for sin.
19. Having, therefore, [my] brothers,
confidence for entering into the holy
[place], by the blood of Jesus, 20, by the
new and living way which he has dedi-
cated for us, through the veil, that is,
his flesh ; 21, and [having] a Great Priest
over the house of God, 22, let us draw
near with a true heart, in the fulness of
trust, having been sprinkled, as to our
hearts, [and purified] from an evil con-
science ; and having been bathed, as to
the body, in pure water. 23. Let us
The Peshito-Syriac Text.
HEBREWS X. 23-38.
the profession of our hope, and not turn
aside; for he is trustworthy who has
promised us. 24. And let us look one on
another, prompting to love and to good
works. 25. And let us not desert our as-
sembly, as'the custom of some is; but
exhort ye one another ; so much the
more as ye see that that day comes near.
26. For if any one should sin of his own
will, after he has received knowledge of
the truth, thenceforth there is no slain
oflfering to be offered up on behalf of
sins. 27. But there will be judgment of
might, and the fierceness of the fire
which is to devour enemies. 28. For if
he who has broken the law of Moses,
dies without mercy upon the mouth of
two and of three witnesses; 29, how much
more fully, think ye, shall he receive
capital punishment, who treads on the
Son of God, and deems the blood of his
covenant [to be] as that of every man ;
[that] by which he was to be made holy ;
and has treated with contempt the
Spirit of merciful favour. 30. We know
him who has said,— To me belongs
avengement, and I will repay.— And
again,— The Lord will judge his people.
—31. Great is the fearfulness of falling
Into the hands of the living God.
32. Therefore remember the former
days,— chose in which ye received im-
mersion, and bore patiently a great con-
flict of sufferings, under reproach and
infliction; 33, and in which yo were
gazing-stocks ; and also took part with
those who bore these things. 34. And
ye grieved for those who were imprison-
ed ; and ye bore with joy the seizure of
your goods, because ye know that ye
have a possession in heaven which is
better, and passes not away. 35. There-
lore destroy not the confidence which
ye have, and for which there will be a
great reward. 36. For patient endur-
ance is needful for you, that ye may do
the will of God, and receive what is pro-
mised. 37. Because little is the time,
and very little, to when,— He will come
who is to come, and will not delay.— 38.
But,— He who is righteous will have
The Greek Text.
HEBREWS X. 23-38.
maintain our profession of hope unde-
parted from ; for trustworthy is he who
has promised. 24. And let us take notice
one of another, to promote love and
good works ; 25, not leaving off the as-
sembling of ourselves together, as the
custom of some [is] ; but exhorting [one
another], and so much the more as ye see
the day come near.
26. For if we sin willingly after we
have received the knowledge of the
truth, no slain offering for sins any
longer remains ; 27, but a fearful expec-
tation of judgment, and the fierce-
ness of that fire which will devour
the adversaries. 28. He who has
broken the law of Moses, dies without
compassion, on [the word of] two or
three witnesses; 29, how much worse
punishment, think ye, shall he be deem-
ed to deserve, who has trodden under
foot the Son of God, and has regarded
the blood of the covenant by which he
was to be made holy, as mere common
[blood], and has treated with proud
scorn, the Spirit of merciful favour ? 30.
For we know him who has said,— To me
[belongs] avengement; I will repay,
saith the Lord ;— and again,— The Lord
will judge his people. —31. It is a fearful
thing to fall into the hands of the living
God.
32. But remember the former days, in
which, having been enlightened, (a) ye
bore patiently a great conflict of suffer-
ings; 33, both by being made gazing-
stocks by reproaches and inflictions;
and by having become sharers in com-
mon with those who were so treated.
34. For ye had fellow-feeling with [me]
in my bonds, (b) and ye took joyfully the
seizure of your goods, knowing that ye
have in yourselves (c) a better possession
in heaven, and one which continues. 35,
Cast not away, therefore, your confi-
dence, which has great recompense of
reward. 36. For ye have need of patient
endurance; in order that.having done the
will of God, ye may receive what is pro-
mised. 37. For [after] still a very little
time,— He who is to come, will come, and
will not delay.— 38. But,— The righteous
person will live by means of trust ; - and
(a) Ver. 32. Compare VI. 4.
(b) Ver. 34. Some Greek copies, for " with me in my bonds," bave " with the prisoners,'
like the Syriac.
(c) Ver. 34. Some Greek copies have only ** that ye have," without "In yourselves."
The Peshito-Syriac Text.
HEBREWS X. 38-39. XI. 1-10.
life [-bliss] through trust in me.-And -
If he iDecoraes weary, my soul has no
pleasure in him.— 39. But we are not of
the weariness which leads to destruc-
tion, but of trustj which causes us to
possess our soul.
XI. 1. Moreover, trust is persuasion
about things hoped for, as if they were
things done ; and it is a revealing of
those things which are not seen. 2. And
on account of it witness was borne to
the ancients.
3. For by trusting, we understand that
the worlds were formed by the word
of God, and that those things which are
seen, came to be from those things which
are not seen.
4. By trusting, Abel offered up to God
a slain offering, which was much better
than [the offering] of Cain ; and because
of it, witness was borne respecting him
that he was righteous ; and God bore
witness respecting his offering ; and be-
cause of it also, though he is dead, he
speaks.
5. By trusting, Enoch was taken away,
and did not taste of death ; and he was
not found, because God had taken him
away. For even before he took him
away, witness was borne respecting him
that he pleased God. 6. But without
trusting, no one is able to please God.
For he who draws near to God must
trust in that he is, and will be the
rewarder of those who seek him.
7. By trusting, Noah, when he was
spoken to aboat things which were not
seen, feared, and made for himself
an ark, to preserve the lives of his
household ; by which [ark] he condemned
the world, and became an inheritor of
the righteousness which is by trust.
8. By trusting, Abraham, when he was
■called, obeyed [the command] that he
should go forth to the place which he
was, in the future, to receive for an in-
heritance ; and went forth when he
knew not whither he was going. 9. By
trusting, he lived without any fixed
dwelling in that land which had been
promised to him, as if [he were] in a
foreign [land] ; and dwelt in tents with
Isaac and Jacob, the inheritors of the
same promise. 10. For he was expecting
The Greek Text.
HEBREWS X. 38-39. XI. 1-10.
if he draw back, my soul has no pleasure
in him. 39. But we are not of the draw-
ing back [which leads] to destruction,
but of trust, [which leads] to the pos-
session of the soul.
XI. 1. Now trust Is assurance of things
hoped for ; conviction of things not seen.
2. For by it the ancients had witness
borne to them.
3. By trusting, we understand that the
worlds have been formed by the word of
God, so that the things seen have not
come into being from out of things whicU
are apparent.
4. By trusting, Abel offered up to God
a slain offering, which was better than
[the offering] of Cain ; through which
witness was borne that he was righteous;
God bearing witness respecting his gifts;
and by means of that [offering], hOi
though dead, still speaks.
5. By trusting, Enoch was taken
away, so as not to see death ; and he
was not found, because God had taken
him away ; for before he was taken away,
witness had been borne that he was
well-pleasing to God. 6. But without
trust, it is impossible to please [him]
well; for he who comes to God must
trust in that he is, and that he will be
the giver of reward to those who seek
him earnestly.
7. By trusting, Noah, having been told
[by God] about things not yet seen,
moved by godly fear, prepared an ark,
for the salvation of his household; by
means of which [ark], he condemned the
world, and became an inheritor of that
righteousness which is according to
trust.
8. By trusting, Abraham, when called
to go forth into the place which he was
afterwards to receive for an inheritance,
obeyed, and went forth, not knowing
whither he was going. 9. By trusting,
he dwelt without fixed abode in the land
of promise, as in a foreign [country],
dwelling in tents, with Isaac and Jacob,
inheritors with him of the same pro-
mise ; 10, for he was expecting the city
which has its foundations; whose De-
signer and Buildor [is] Gofl.
The Peshito-Syriac Text.
HEBREWS XI. 10-23.
the city whlcli has a foundation, whose
Desigrner and Maker is God.
11. By trusting, Sarah, who was barren,
received strength to receive seed, and
gave birth when not at the fit time of
her years ; because she firmly believed
that he was trustworthy who had pro-
mised her.
12. For this reason, by one who was
Incapable from age, were begotten as
many as the stars which are in heaven,
and as the sands which are on the sea-
shore, which are numberless.
13. These all died trusting, and re-
ceived not what was promised them ; but
from afar they saw it, and rejoiced in it,
and professed that they were strangers
and without fixed dwelling on earth.
14. But those who say these things,
show that they are seeking their own
city. 15. And if they had been seeking
that city from which they had gone out,
they had time to return, [and] go to
It again. 16. But at present it is known
that they were desiring a [city] which is
better than it; the one which is in
heaven. For this reason, God was not
ashamed to be called their God ; for he
prepared for them a city.
17. By trusting, Abraham, when put to
test, offered up Isaac, and lifted to the
altar his only son ;— him whom he had
received by promise. 18. For it had
been said to him,— In Isaac a seed shall be
called thine. 19. And he thought within
himself,— The hands of God are able even
to raise him from among the dead;—
and for this reason, he was given [back]
to him in the likeness [of a resurrection].
20. By trusting in that which was to be
In the future, Isaac blessed Jacob and
Esau.
21. By trusting, Jacob, when dying,
blessed each one of the sons of Joseph,
and worshipped, [leaning] on the head
of his staff".
22. By trusting, Joseph, when dying,
made mention of the leading forth of
the sons of Israel; and gave command-
ment about his bones.
23. By trusting, the parents of Moses
hid him, after he was born, for three
months ; because they saw that he was
a beautiful child ; and feared not on
account of the command of the king.
The Greek Text.
HEBREWS XI. 11-23.
11. By trusting. Sarah also herself re-
ceived power for the deposit of seed, and
' brought forth when past the fit time of
life, because she esteemed him trust-
worthy who had promised.
12. Therefore, even by one, and by him
when partly dead, there were begotten
as many as the stars of heaven in multi-
tude, and like the sands which are on
the sea-shore, which cannot be num-
bered,
13. These all died, trusting without
having received the things promised,
but having seen them from afar, and
having been persuaded of [them], and
having embraced [them], and professed
that they were strangers, and without
fixed dwelling, on earth. 14. For those
who say such things, make it manifest
that they are seeking a country of their
own. 15. For if, indeed, they had been
calling to mind that [country] from
which they went out, they would
have had opportunity to return. 16. But
at present [we know] that they were de-
siring a better one, that is, a heavenly
one. Therefore God is not ashamed of
them, [Dor] of being called their God ;
for he has prepared for them a city.
17. By trusting, Abraham, when put to
to test, offered up Isaac; he who had
received the promises offered up even
his only son, 18, respecting whom it had
been said,— In Isaac a seed shall be called
thine ;— 19, for he had taken into account
that God was able even to raise him up
from among the dead ; from among whom
he also received him, by a resemblance
[of resurrection].
20. By trusting, with respect to things
to come. Isaac blessed Jacob and Esau.
21, By trusting, Jacob, when dying,
blessed each of the sons of Joseph, and
worshipped, [leaning] upon the top of
his staff.
22. By trusting, Joseph, when dying,
made mention of the going forth of the
sons of Israel, and gave commandment
about his bones.
23, By trusting, after Moses was born,
he was hidden three months by his
parents, because they saw that the child
was beautiful ; and they feared not the
command of the king.
The Peahito-Syriac Text.
HEBREWS XI. 24-38.
24. By trusting, Moses, when he became
a man, refused to he called the son of
the daughter of Pharaoh ; 25, and chose
for himself to be in affliction with the
people of God, Instead of, for a little
time, delighting in sin. 26. And he
deemed reproach [on account] of the
Anointed, to be wealth far exceeding
the treasure of Egypt ; for he was look-
ing at the recompense of reward. 27.
By trusting, he left Egypt, and feared
not on account of the wrath of the king;
and he hoped as one who saw God, who
cannot be seen.
28. By trusting, they kept the passover,
and the sprinkling of the blood, that he
who was destroying the firstborn might
not come near them.
29. By trusting, they passed through
the sea of Suph, as if on dry land;
though the Egyptians were swallowed
up in it, when they had dared to enter
It.
80. By trusting, the walls of Jericho
fell, when they had been gone round
seven days.
31. By trusting, Rahab the harlot per-
ished not with those who obeyed not;
because she had received the spies with
82. What more shall I say ? For I have
little time to tell about Gideon, and
Barak, and Samson, and Jephthah, and
David, and Samuel, and the rest of the
prophets: 33, who, by trusting, con-
quered kingdoms, and worked righteous-
ness ; who received things promised,
and shut the mouths of lions ; 34, who
quenched the might of fire, and were
delivered from the edge of the sword ;
who were made strong from weaknesses,
and were mighty in battle, and over-
threw the camps of enemies. 35. Who
gave to women their sons, by the rising
[to life] of the dead. And others died by
tortures, and did not hope to be de-
livered, that they might have a better
rising [to life]. 36. Others moreover
went through mockingsand scourgings ;
others were delivered up to bonds and
prisons ; 37, others were stoned ; others
were sawn asunder; others died by the
edge of the sword ; others went about
clothed in the skins of sheep and of
goats; and [they were] needy, and
afflicted, and harassed; 38, men of whom
the world was not worthy; and they lived
like wanderers, in desert, and in moun-
The Greek Text.
HEBREWS XI. 24-38.
24. By trusting, Moses, when he be-
came a man, refused to be called the son
of the daughter of Pharaoh ; 25, choosing
to be lil-treated together with the
people of God, rather than to have for a
season the enjoyment of sin. 26. For he
deemed reproach [on account] of the
Anointed, greater wealth than the trea-
sures in Egypt ; for he looked onward
to the recompense of reward. 27. By
trusting, he left Egj^t, without fearing
the wrath of the king, for he steadfastly
went on as seeing him who cannot be
seen.
28. By trusting, he kept the passover,
and the outpouring of the blood, that he
who destroyed the first-born might not
touch them.
29. By trusting they passed through
the Red Sea, as by dry land ; which the
Egyptians, attempted [to pass], and
were swallowed up.
SO. By trusting, the walls of Jericho
fell, after they had been gone round for
seven days.
31. By trusting, Rahab the harlot per-
ished not with those who obeyed not,
she having received the spies with
peace.
32. And why should I say more? For
time will fail me to tell fully about
Gideon, and Barak, and Samson, and
Jephthah, and David, and Samuel, and
the prophets; 33, who, by means of
trusting, subdued kingdoms, worked
righteousness, obtained things promised,
stopped the mouths of lions, 34, quench-
ed the power of fire, escaped the edge of
the sword, were made strong from weak-
ness, became mighty in war, turned
back the armies of foreign foes. 35.
Women received their dead, by their
rising again [to life] ; and others were
tortured, and did not accept deliverance,
that they might have a rising again [to
life], which was better. 36. And others
underwent mockings and scourgings,
and also bonds and Imprisonment;
37, they were stoned, they were sawn
asunder, they were tempted, they died
by murder of the sword; they went
about in sheeps' skins, and goats' skins ;
they were In need, were afflicted, were
ill-treated ; 38, of whom the world was
not worthy ; they wandered in deserts,
and In mountains, and in caves, and in
the clefts of the earth.
The Peshito-Syriae Text.
HEBREWS XI. 38-40. XII. 1-12.
tains, and In caverns, and In clefts of the
earth.
39. And of all these to whom witness
was home on account of their trust,
none received what was promised ; 40,
because God had provided, with view to
our benefit, that they should not be
made perfect without us.
XII. 1. For this reason, let ns also, who
have all those witness-bearers surround-
ing us like clouds, put away from us all
weights, also sin which is always made
ready for us, and let us run with patient
endurance this race which is set before
us. 2. And let us look on Jesus, who is
the Beginner and the Perfecter of our
trust ; who, for the sake of the joy which
was to be his, endured patiently the
cross, and yielded himself to shame, and
sat down at the right hand of the throne
of God.
3. See ye, therefore, how much he pa-
tiently endured from those sinners who
were adversaries to themselves, (a) ;
that ye may not be weary, nor your soul
become faint. 4. Not yet have ye come to
blood in the contest against sin. 5. And
ye have forgotten the teaching which
speaks to you as to sons,— My son, slight
not the chastening of the Lord, nor let
thy soul faint when thou art reproved
by him. 6. For whom the Lord loves he
chastens, and uses the rod to those sons
In whom he delights.— 7. Therefore
endure chastening patiently. Because
God is dealing with you as with sons.
For what son is there whom his father
does not chasten ? 8. But if ye are with-
out that chastening with which every-
one is chastened, ye are strangers, and
not sons. 9. And if our fathers of flesh
chastened us, and we revered them, how
much more, on that account, ought we
to submit ourselves to ttie Father of
spirits, and have life [-bliss]. 10. For
they chastened us, for a little time,
according to their pleasure; but God
[chastens us] for our benefit, that we
may share his holiness. 11. But all
chastening, while it lasts, is counted a
thing, not of joy, but of sadness ; yet, in
the end, it bears fruits of peace and
righteousness to those who have been
exercised by it.
12. For this reason, strengthen your re-
laxed hands, and your trembling knees ;
The Greek Text.
HEBREWS XI. 39-40. XII. 1-12.
39. And of all these to whom, through
trusting, witness was borne, none
received what was promised; 40, God
having provided for us what is better,
that they, without us, should not be
made perfect.
XII. 1. Therefore let us also, who have
so great a cloud of witness-bearers sur-
rounding us, put away every weight,
and sin which readily besets [us], and
run with patient endurance the race set
before us ; 2, looking away to Jesus, the
Originator and Perfecter of trust ; who,
on account of the joy set before him,
patiently endured the cross, despising
the shame, and sat down at the right
hand of the throne of God.
3. For consider him who patiently
endured such hostile speech by sinners
against him (a), that ye may not be
weary, fainting in your souls. 4. Not yet
have ye resisted unto blood, contending
against sin. 5. And ye have forgotten
the admonition which talks with you
as with sons,— My son, slight not the
chastening of the Lord, nor faint when
reproved by him ; 6, for whom the Lord
loves he chastens ; and applies the rod
to every son whom he tenderly em-
braces.— 7. If ye endure chastening
patiently, God is dealing with you as
with sons. For what son is there whom
a father does not chasten ? 8. But if ya
are without chastening, of which all
[sons] have partaken, then ye are bas-
tards, and not sons. 9. Besides, we had
the fathers of our flesh to chasten us,
and we gave them reverence ; shall we
not much rather submit ourselves to the
Father of spirits, and live ? 10. For they,
for a few days, chastened us according
to what pleased them ; but he [does it]
for our benefit, that we may share his
holiness. 11. But all chastening, while
present, seems not to be a thing of joy,
but of grief; but afterwards, it yields
the peaceful fruit of righteousness, to
those who have been exercised thereby.
12. Therefore make use anew of the
drooping hands, and of the unstrung
(a) Ver. 3. Some Greek copies have, " against themselves."
The Peshito-Syriac Text.
HEBREWS XII. 13-26.
13, and make right paths for your feet;
that a lame limD may not slip, but be
cured.
14. Pursue peace with every one, and
holiness, for without this no one sees our
Lord. 15. And take ye heed lest anyone
be found among you who is destitute of
the merciful favour of God; and lest
any root of bitterness should put forth
its shoot, and harm you ; and by it many
be defiled. 16. And lest any one be found
among you who is a fornicator and loose-
liver, like Esau, who for one meal of food
sold his right as first-born. 17. For ye
know that also afterwards he desired to
Inherit the blessing, and was rejected;
for he did not find room for repentance,
though he sought the [blessing] with
tears.
18. For ye have not come near to burn-
ing fire, and to what could be touched,
nor to darkness, and to blackness, and to
tempest; 19, nor to the sound of the
trumpet, and to the voice of words;
as to which voice, those who heard
it intreated that no words might be
spoken to them again ; 20, for they were
not able to endure patiently that which
was commanded, that even if an animal
went near the mountain, it should be
stoned; (a) 21, and so fearful was the
sight, that Moses said,— I fear and
tremble.
22. But ye have come near to that
mount Zion, and to that city of the
living God, to that Jerusalem, which
[are] in heaven ; and to the multitudes
of tens of thousands of angels ; 23, and
to the assembly of the first-born who
are written in heaven ; and to God, the
Judge of all ; and to the spirits of the
righteous who have been perfected ; 24,
and to Jesus, the Mediator of the new
covenant ; and to the sprinkling of his
blood, which speaks better things than
that of Abel.
25. Take ye heed, therefore, lest ye
refuse [to hear] him who speaks with
you. For if those escaped not, who re-
fused [to hear] him who spoke with them
on earth, how much less shall we, if we
refuse [to hear] him who has spoken with
us from heaven. 26. Whose voice shook
the earth; but, at present, he has pro-
mised and said,— Again I will, for once.
The Greek Text.
HEBREWS XII. 13-27.
knees ; 13, and make right paths for your
feet, that the lame [limb] may not be
turned aside, but may be cured.
14. Pursue peace with all, and holiness,
without which no one will see the Lord.
15. Take heed, by oversight, lest anyone
should be destitute of the merciful
favour of God ; lest any root of bitter-
ness should spring up, and give trouble,
and by means of it many be defiled ; 16,
lest there should be any fornicator, or
profane person, like Esau, who, in ex-
change for one [meal] of food sold his
right as first-born. 17. For ye know that
also afterwards, when he wished to in-
herit the blessing, he was rejected ; for
he found no place of repentance, though
he sought the [blessing] earnestly with
tears.
18. For ye have not come near to a
mountain which could be touched, and
which burned with fire ; and to black-
ness, and darkness, and tempest ; 19, and
to the sound of a trumpet, and to the
voice of words, by which voice, those
who heard it, intreated that no word
more might be addressed to them; 20,
for they could not endure what was
commanded ;— Even if a beast touch the
mountain, it shall be stoned, or thrust
through with a dart, (a) 21. And so fear-
ful was the manifestation that Moses
said,— I fear exceedingly and tremble.
22. But ye have come near to mount
Zion, and to the city of the living God,—
the heavenly Jerusalem ; and to tens
of thousands of angels ; 23, to the uni-
versal meeting and assembly of the first-
born who have been written in the roll of
heaven ; and to God the Judge of all ; and
to the spirits of the righteous made
perfect ; 24, and to Jesus the Mediator
of the new covenant, and to [his] blood
of sprinkling, which speaks better things
than that of Abel.
25. See that ye refuse not him who
speaks. For if those escaped not who
refused him when speaking on earth,
much more shall not we, if we turn
away from him [speaking] from heaven.
26. Whose voice then shook the earth ;
but now he has promised, saying,— Still,
once, I shake not only the earth, but
also the heaven.— 27. And this,-Still
(a) Ver. 20. The words, "or thrust through with a dart,
text, nor in some Greek copies.
are not in the Syriao
The Peshito-Syriac Text.
HEBREWS XII. 26-
XIII. 1-14.
shake not only earth, but also heaven.—
27. This then which he has said,— For
once,— shows the changing of those
things which are to be shaken, because
these have been made that those which
are not to be shaken may continue,
28. And, therefore, because we have
received a kingdom which is not to be
shaken, may we have merciful favour,
by which we may serve and please God
with reverence and fear ; 29, for our God
is a devouring fire.
XIII. 1. Let love of brothers continue
among you. 2. And forget not kindness
to strangers ; for by means of it, some
have been honoured to receive, without
knowing it, angels, 3. Remember those
who are in bonds, as If ye were bound
with them. Keep In memory those who
are afllicted, as being yourselves clothed
with flesh.
4. Marriage Is honourable In all, and
their bed is pure ; but fornicators and
adulterers God will Judge.
5. Let not your mind love money ; but
let what ye have Satisfy you ; for the
Lord himself has said,— I will not forsake
thee, nor draw back my hands from thee.
—6. And it is ours to say with confidence,
—My Lord is my Helper; I will not fear ;
what can man do to me 7
7. Remember your leaders— those who
spoke to you the word of God ; consider
the completion of their courses, and
imitate their exercise of trust.
8. Jesus, the Anointed, is the same
yesterday, and to-day, and for ever.
9. Be not led away by teachings foreign
[from ours], and of varied kinds ; for it is
good for us to strengthen our hearts by
merciful favour, not by kinds of food;
because those who have walked in these,
have not been helped [thereby].
10. Moreover, we have the altar from
which it was not lawful for those to
eat who did service in the tent-dwelling.
11. For the flesh of those animals, the
blood of which the high priest took into
the holy house on behalf of sins, was
burned outside the camp. 12. For this
reason, Jesus, that he might make his
people holy by his blood, suff'ered outside
the city. 13. And therefore, let us also go
out to him outside the camp, bearing
his reproach. 14. For we have not
The Greek Text.
HEBREWS XII. 26-29. XIII. 1-14.
once,— points out the changing of the
things to be shaken, as of things which
have been made in order that those
which are nod to be shaken may con-
tinue.
28. Therefore may we, who are receiv-
ing a kingdom which is not to be shaken,
havemercifulfavour, by means of which
we may serve God in a way well-pleasing
to him, with reverence and godly fear ;
29, for our God is a consuming fire.
XIII. 1. Let brotherly love continue.
2. Forget not kindness to strangers ; for
by means of it, some, unconsciously,
have entertained angels. 3. Remember
those in bonds, as bound with [them] ;
those who are ill-treated, as being your-
selves also in the body.
4. Marriage is honourable In all, and
[Its] bed [is] undeflled ; but fornicators
and adulterers God will judge,
5. Live without love of money; be
content with what ye have ; for he him-
self has said,— Surely I will not forsake
thee, nor, as surely, will I leave thee ;—
6, so that we boldly say,— The Lord is my
helper ; and I will not fear. What shall
man do to me ?
7. Remember your leaders, those who
spoke to you the word of God. Consider
the close of their course, and imitate
their exercise of trust.
8. Jesus the Anointed is the same
yesterday, and to-day, and for ever.
9. Be not led about by teachings
various and foreign [from ours] ; tor it is
good that the heart be made firm by
merciful favour, not by kinds of food, by
which those have not been profited who
have walked in them.
10. We have the altar from which those
who do service [as] in the tent-dwell: ng
have no authority to eat. 11. For the
bodies of those animals, the blood of
which, [shed] on account of sin, is taken
by the high priest into the holy [place],
are burned outside the camp. 12. There-
fore Jesus also, that he might make [his]
people holy by means of his own blood,
suffered outside the gate. 13. Therefore
let us come out to him, outside the camp,
bearing his reproach. 14. For we have
The Peshito-Syriac Text.
HEBREWS XIII. 14-25.
a continuing city here, but are expecting
that whicli is to be.
15. And through him let us offer up
slain- offerings of praise, at all times, to
God ; which [praise] is the fruit of lips
which give thanks to his name.
16. And forget not kindness and the
giving of gifts to the poor ; for by these
slain offerings man pleases God.
17. Be persuaded by your leaders, and
submit to them ; for they keep watch on
behalf of your souls, as those who have
to give an account of you ; that they
may do this with joy, and not with sighs;
because that would not be of advantage
to you.
18. Pray for us, for we are confident
that we have a good conscience ; for in
everything we desire to conduct our-
selves well. 19. I more especially beg of
you to do this, that I may quickly return
to you.
20. Now may the God of peace, who
brought up from the house of the dead
the Great Shepherd of the flock, by the
blood of the eternal covenant, who is
Jesus, the Anointed, our Lord ; 21,— may
he perfect you in every good work, that
ye may do his will ; and may he work in
US that which is good in his sight, by
means of Jesus the Anointed ; to whom
[be] glory for ever and ever. Amen.
22. Now I beg of you, my brothers, that
ye exercise forbearance under the word
of exhortation, because it is in few
words I have written to yon,
23. Know ye also that our brother
Timothy has been set free; and if he
should come soon, I will see you with
him.
24. Give my wish of peace to all your
leaders, and to all the holy ones.
All those who are of Italy wish you
peace.
25. Merciful favour be with you all.
Amen, (b)
The Greek Text.
HEBREWS XIII. 14-25.
not here a continuing city, but we seek
that which is to be.
15. Through him therefore, let us offer
up the slain offering of praise, at all
times, to God ; that is, the fruit of lips
which give thanks to his name.
16. And forget not to do good and give
gifts, for with such slain ofteringa God
is well pleased.
17. Be persuaded by your leaders, and
submit ; for they keep watch on behalf
of your souls, as those who will give
account ; that they may do this with joy,
and not with sighing ; for that [would
be] unprofitable for you.
18. Pray ye for us ; for we are confident
that we have a good conscience, and
desire to conduct ourselves well in all
things. 19. And I more especially beg
you to do this, that I may be restored to
you the sooner.
20. And may the God of peace, who
brought up from among the dead the
Great Shepherd of the sheep, by the
blood of the eternal covenant, our Lord
Jesus, 21, may he make you perfect in
every good work, so as to do his will;
working in you (a) what is well-pleasing
in his sight, by means of Jesus the
Anointed; to whom be glory for ever
and ever. Amen.
22. Now I beg of you, [my] brothers, to
bear with the word of exhortation, for
in few words I have written to you.
23. Know ye that our brother Timothy
has been set free; with whom, If he
should come soon, I will see you.
24. Give greetings to all your leaders,
and all the holy ones.
Those who are of Italy greet you.
25. Merciful favour be with you all.
Amen.
(a) Ver. 21. Some Greek copies have, " us " instead of " you."
(b) Ver. 25. The Syriac copies state, at the end of this letter, that It was written
from Italy. Jacobite copies say,— Finished is the letter to the Hebrews, which was
written from Roman Italy, and was sent by the hands of Timothy.— The Maronite
edition of 1703 says,— that it was "written from Italy," and adds, "and to God be
glory for ever." The Ooroomiah edition of 1852, supposed to represent Nestoriau
copies of Coordistan, has,~Finished is the letter to the Hebrews, which was written
from Italy.
THE LETTER OF JAMES
TO THE CHRISTIANS OF THE TWELVE TRIBES SCATTERED
AMONG THE GENTILES.
The Peshito-Syriac Text.
THE LETTER OF JAMES, A CHIEF
MESSENGER.
JAMES I. 1-11.
I. 1. James, a servant of God, and of
our Lord Jesus the A nointed :—
To tlie twelve tribes which, are sown
among the Gentiles ;— Peace.
2.-Let it be all joy to you. my brothers,
when ye enter into many and various
trials. 3. For ye know that the testing
of [your] trust, makes you to possess
patient endurance. 4. But let there be
In patient endurance itself, a complete
work, that ye may be perfect and com-
plete, and may be lacking in nothing.
5. But if any one of you lacks wisdom,
let him ask [it] of God, who gives to all
largely, and does not reproach ; and it
will be given him. 6. But let him ask in
the exercise of trust, without doubting.
He who donbts is like the waves of the
sea, which the wind disturbs. 7. And
let not that man think that he will re-
ceive anything from the Lord, 8, who
doubts in his mind, and is disturbed in
all his ways.
9. And let the brother of lowly [lot]
glory in his high position ; 10, and the
rich in his becoming lowly ; because, like
the flower of herbage, so he is to pass
away. 11. For the sun rises in its heat,
and dries up the herbage, and its flower
The Greek Text.
THE LETTER OF JAMES, (a)
JAMES I. 1-11.
1. 1. James a bond-servant of God, and
of the Lord Jesus the Anointed ;—
To the twelve tribes which are in the
dispersion ; Joy.
2. Deem it all joy, my brothers, when ye
fall into various trials; 3, for ye know-
that the testing of your trust, works
patient endurance. 4. But let [your]
patient endurance do a complete work,
that ye may be complete and whole,
lacking in nothing.
6. But If any one of you lacks wisdom,
let him ask [it] of God, who gives to all
liberally, and does not reproach ; and it
will be given him. 6. But let him ask in
the exercise of trust, without any
doubting ; for he who doubts is like a
wave of the sea, driven by the wind, and
tossed about. 7. For let not that man
think that he will receive anything from
the Lord. 8. A man of two minds [Is]
unstable in all his ways.
9. And let the brother of lowly [lot]
glory in his high position; 10, but let the
rich one [glory] in making himself lowly;
because, like the flower of herbage he
will pass away. 11. For the sun rises,
with [its] burning heat, and dries up the
(a) Title. The seven letters,— that of James, the 1st and 2nd of Peter, the 1st, 2nd
and 3rd of John, and that of Jude, have been called, in the titles of them, in many
copies, " Catholic," that is, General. Chrysostom (A.D. 386-403) speaks of " three
catholic letters," meaning probably James, 1st Peter, and 1st John. Cyril of Jeru-
salem (A.D. 348—386) speaks of *' the seven catholic letters of James, Peter, John and
Jude." So do Epiphanius (A.D. 403) ; Athanasius (A.D. 326—373) ; and Amphilochius
(about A.D. 380). Why were they so called? They were not addressed to all Christ-
ians. Leontius (about A.D. 590) says that '* the seven catholic letters, were called
catholic because they were not written to one nation as those of Paul were, but
generally to all." But those of James and Peter state that they were written solely
to the Hebrews dispersed among the Gentiles. Ebed Jesu, (A.D. 1298-1318) spoke of
•'the three letters which are called catholic, those of James, Peter and John," as
•' signed by the apostles in every language." (Dr. Badger's Nestorians, Vol. II. p. 362.)
As at Pentecost, the Hebrews from all parts heard the apostles speak in all the
languages of the nations in which they dwelt; so, according to Ebed Jesu, these
letters were signed by the apostles in them all, and were therefore, at the least,
written in both Syriuc and Graek. See Westcott on the canon, Appendix D.
The Peshito-Syriac Text.
JAMES I. 11-25.
falls off, and the TDeauty of Its appear-
ance peii-Sties ; so also is tlie rich man
to wither away in the midst of his pro-
ceedings.
12. Blessed is the man who endures
trials patiently, for when he shall have
been proved [faithful], he is to receive
the crown of life [-bliss], which God has
promised to those who love him.
13. Let no one say, when he is tempted,
—I am tempted by God ;— for God is not
tempted by evil things, and he tempts
no one. 14. But each one is tempted by
his own eager desire; and he desires,
and is drawn on; 15, and this eager
desire becomes pregnant, and gives birth
to sin ; and sin, when it has been per-
fected, gives birth to death. 16. Do not
err, my beloved brothers. 17. From
above comes down every good and com-
plete gift, from the Father of lights;
with whom there is nothing of change,
nor the shadow of change. 18. He him-
self willed and begat us (a)' by the word
of truth, that we might be a first-fruit
of those whom he creates.
19. Andbeye, every one of you, my be-
loved brothers, q,uick to hear, and slow
to speak ; slow also to anger; 20, for the
anger of man works not the righteous-
ness of God. 21. For this reason put
far away from you all pollution, and the
abounding of evil, and receive with
lowliness the word which has been
planted in our nature, which is able to
mpart life [-bliss] to your souls.
22. But be ye doers of the word, and
not hearers only; and do not deceive
yourselves. 23. For if a person be a
hearer of the word, and not a doer of it,
he is like to him who views his face in a
mirror ; 24, for he sees himself, and goes
away, and forgets what he was. 25. But
every one who looks into the complete
law of freedom, and continues in it, is
not a hearer of what is heard and for-
gotten, but a doer of deeds ; and he will
be blessed in what he does.
The Greek Text.
JAMES I. 11-25.
herbage, and the flower of it falls off,
and the beauty of its appearance
perishes. So also will the rich man
wither away in the midst of his proceed-
ings.
12. Blessed is the man who endures
trial patiently ; for when he has been
approved, he will receive the crown of
life, which the Lord has promised to
those who love him.
13. Let no one when tempted say,— I
am tempted by God ;— for God cannot be
tempted by evil things, and he himself
tempts no one. 14. But each one la
temyited by being drawn out and enticed
by his own ea?er desire; 15, then the
eager desire becomes pregnant, and
brings forfch sin; and sin, when com-
pleted, brings forth death. 16. Do not
err, my beloved brothers ; 17, from above
Is all giving of good, and every com-
plete gifc ; it comes down from the
Father of lights, with whom there
can be no change, nor the shadow of
turning. 18. He willed and begat us, (a)
by the word of truth, that we might be a
first-fruit of those whom he has created.
19. So then, my beloved brothers, let
every man be quick to hear, slow to
speak, slow to anger ; 20, for the anger
of man does not work out the righteous-
ness of God. 21. Therefore put away all
filthiness, and the abounding of wicked-
ness, and receive with meekness the im-
planted word, which is able to save your
souls.
22. But be ye doers of the word, and
not hearers [of it] only, deluding your-
selves. 23. For if any one is a hearer,
and not a doer of the word, he is like a
man who views his natural face in a
mirror; 24, for he views himself, and
goes away, and immediately forgets
what sort of person he was. 25. But he
who looks into the complete law, that of
liberty, and continues [in it], he, not
being a hearer who forgets, but a doer
of [what is to be] done, will be blessed
in what he does.
(a) Ver. 18. The Common English Version has, " he begat us." The Revised Version
substitutes for those words, " he brought us forth ;" that is, as a mother brings forth
children. The word '<he" implies that God, the Father, Is represented in this
passage as being what is impossible in nature, both father and mother to his children.
The word ''he" makes the words *' bring forth" utterly inconsistent. No man is a
mother; and it is diflacult to conceive how Intelligent men brought themselves to
believe that words so contradictory in themselves, and so much at variance with
other parts of scripture, express the true meaning of God's word in this place.
The Peshlto-Syriac Text.
JAMBS I. 26, 27. II. 1-16.
26. And if a person thinks that lie Is
serving God, and restrains not his
tongue, but deceives his heart, his ser-
vice is in vain. 27. For pure and holy
service, before God, the Father, is this ;
—to visit orphans and widows in their
aflBictions, and for a person to keep him-
self unstained by the world.
11, 1. My brothers, do not retain trust
In the glory of our Lord Jesus, the
Anointed, [together] with wrong regard
for persons. 2. For if there shall enter
into your congregation a person with
rings of gold, or in beautiful clothes;
and there shall enter a poor person in
dirty clothes ; 3, and ye pay regard to
him who wears the beautiful clothes,
and say to him,— Sit thou here in a
beautiful [seat];— and say to the poor
person,— Stand thou there,— or,— Seat
thyself here, before the stool of our feet;
—4, will ye not have double-dealing
within you, and be expounders whose
thoughts are evil ? 5. Hear ye, my be-
loved brothers ; has not God chosen the
poor of the world, but rich in trust, to be
inheritors of that kingdom which God
has promised to those who love him ? 6.
But ye have despised the poor man. Do
not the rich exalt themselves over you,
and drag you to the house of judgment ?
7. Do they not revile the Good Name
after which ye are called ? 8. If in this
ye fulfil the law of God, as it is written,
—Thou Shalt love thy neighbour as thy-
self,— ye do well. 9. But if ye have wrong
regard for persons, ye commit sin, and
are accused by the law as law-breakers.
10. For he who keeps the whole law, save
that he sins in one thing, is condemned
by the whole law. 11. For he who said,
—Thou Shalt not commit adultery,— is he
who said,— Thou shalt not commit
murder.— If then thou dost not commit
adultery, but dost commit murder, thou
art a breaker of the law.
12. So speak ye, and so do, as those who
are to be judged by the law of freedom.
13. For judgment is to be without mercy
on him who shows not mercy. Ye are to
be exalted by mercy above condemning
Judgment.
14. Of what use is it, my brothers, for
a person to say,-I have trust,-if he has
not the works [of it]? Can his trust
make life [-bliss] his? 15. If such as a
brother or sister be naked, and in need
of food for the day; 16, and one of you
says to them,-Depart in peace, warm
The Greek Text.
JAMES I. 26, 27. II. 1-16.
26. If anyone among you seems to be
religious, yet bridles not his tongue, but
deceives his heart, his religion is in vain.
27. Pure and undefiled religion, before
[our] God and Father, is this;— to visit
orphans and widows in their affliction,
and to keep one's self unstained by the
world.
11. 1. My brothers, do not hold[ycur]
trust in the glory of our Lord Jesus, the
Anointed, [combined] with wrong regard
for persons. 2. For if there should enter
into your synagogue, a man with gold
rings, in splendid clothing, and there
should enter a poor person in dirty
clothing; 3, and ye regard him who
wears the splendid clothing, and say to
him,— Sit thou here in a good place ;—
and say to the poor person,— Stand thou
there,— or,— Sit here under my footstool ;
—4, would you not be, within yourselves,
partizans, and judges with evil thoughts?
5. Hear ye, my beloved brothers! has
not God chosen the poor of this world
[to be] rich in trust, and inheritors of the
kingdom which he has promised to those
who love him! 6. But ye have dis-
honoured the poor man. Do not the rich
oppress you? and themselves drag
jrou to the judgment-seats ? 7. Do they
not revile that Good Name after which
ye are called? 8. If indeed ye fulfil
the royal law, according to the [holy]
writing,— Thou shalt love thy neighbour
as thyself,— ye do well. 9. But if ye have
wrong regard for persons, ye commit sin,
and are accused by the law as law-
breakers. 10. For whoever shall keep
the whole law, except that he fails in
one [command], has become [by the
voice] of all, guilty. 11. For he who
said,— Thou shalt not commit adultery,
—said also,— Thou shalt not commit
murder.— And if thou dost not commit
adultery, but dost commit murder, thou
hast become a law-breaker.
12. So speak ye, and so do, as those who
are to be judged by the law of liberty,
13. For judgment [will be] without mercy
on him who has not shown mercy. And
mercy is to glory in setting aside con-
demning judgment.
14. Of what use [is it], my brothers, for
any one to say that he has trust, if he
has not works [of trust]? Can such
trust save him ? 15. And if a brother or
sister be such as are naked, and in want
of daily food ; 16, and one of you says to
them, -Depart in peace, be ye warmed,
The Peshito-Syriac Text.
JAMES II. 16-26. III. 1-7.
yourselves, and eat till ye are satlsfled ;
—and yet ye do not give them that of
"Which the body has need, of what use is
It ? 17. So also trust which has no works,
is dead, while alone. 18. For [if] some
one says [to him],— Thou for thyself hast
trust, and I for myself have works:— 19.
Show me thy trust which has no works,
and I will show thee my trust Toy means
of my works. 19. Thou dost trust for
true that God is but one; thou dost well.
The devils also trust it, and tremble. 20.
Art thou willing to know, O feeble man,
that trust which has no works, is dead ?
21. Was not our Father Abraham de-
clared righteous by means of works [of
trust], because he lifted up Isaac his son
upon the altar ? 22. Seest thou that his
trust gave aid to his works, and that
by means of works his trust was made
perfect? 23. And that the [holy] writ-
ing was fulfilled which says,— Abraham
trusted in God, and it was reckoned
to him with view to righteousness;
and he was called the friend of God ?
—24. Seest thou that by means of
works [of trust] a man is declared right-
eous, and not by means of trust without
[them] ? 25. So also was not Rahab the
harlot declared righteous by means of
works, because she received the spies,
and sent them forth by another road ? 26.
As the body without the spirit is dead,
so trust, without works, is dead also.
III. 1. Let there not be many teachers
among you, my brothers ; but know ye,
that [if] we are condemned, [our] con-
demnation is greater. 2. For in many
things we all err. "Whoever errs not in
word is a perfect man, who is able to
keep his whole body in subjection also.
8. For, behold, we put bits into the
mouths of horses, so that they may be
Bubject to us ; and we turn about their
whole body. 4. Huge ships also, when
strong winds drive them, are turned
about by a small rudder, to the place
which the will of the steerer predeter-
mines. 5. So the tongue also is a small
member, and yet it exalts itself. A small
flame also sets on fire many woods; 6,
and the tongue is a fire, and the world of
of sin is like a wood ; and the tongue
being itself in the midst of our mem-
bers, blackens our whole body ; and it
sets on fire the whole train of our gener-
ations, which run on like wheels ; and it
is also itself set on fire by fire [from hell].
7. For all the natures of beasts and of
The Greek Text.
JAMES II. 16-26. III. 1-7.
and well fed;— and yet ye do not give
them the things of which the body has
need,— of what use [is it]? 17. So also
trust, if it has not works, is dead, by Itself.
18. But will someone say [to htm],— Thou
hast trust, and I have works ?— Show me
thy trust without thy works, and I will
show thee my trust by means of my
works. 19. Thou dost trust for true that
God is but one. Thou dost well. The devils
also trust it, and tremble. 20. But art
thou willing to know, O thoughtless man,
that trust without works [of trust] is
dead ? 21. Was not Abraham our Father
declared righteous by means of works,
when he offered up Isaac his son upon
the altar ? 22. Seest thou that his trust
worked in union with his works, and
that by means of works trust was made
complete ? 23, and that the [holy] writing
was fulfilled which says,— Abraha-n
trusted in God, and it was reckoned to
him with view to righteousness ; and he
was called the friend of God ?— 24. Do you
see, therefore, that by means of works
a man is declared righteous, and not
by means of trust only ? 25. And in like
manner was not Rahab the harlot also
declared righteous by means of works,
when she received the messengers and
sent them forth by another road 7 26. For
as the body without the spirit is dead, so
trust without [its] works is dead also.
III. 1. Be not many teachers, my
brothers; for ye know that we, [if con-
demned], shall receive greater condem-
nation. 2. For we are all faulty in many
things. If anyone be not faulty in word,
he is a complete man, able to bridle the
whole body also. 3. Behold, we put bits
into the mouths of horses, that they may
obey us, and we turn about their whole
body. 4. Behold, ships also, though
they are so large, and are driven by
rough winds, are turned about by a very
small rudder, to the place which the will
of the steersman may choose. 5. So also
the tongue is a little member, and yet it
is very boastful. Behold how large a
wood a little fire sets ablaze I 6. And
the tongue is a fire ; it is the world of
unrighteousness ; the tongue is so placed
in the midst of our members, that it
soils the whole body ; it sets on fire also,
the run of successive generations ; and it
is set on fire by hell. 7. For every nature
ofbeastsandofbirds,of creeping things,
and of things in the sea, is to be tamed,
The Peshlto-Syriac Text.
JAMES III. 7-18. IV. 1-7.
birds, of things moving in tbe sea and on
dry land, liave been made subject to tbe
nature of man; 8) but the tongue no
man is able to tame; this Is an evil
which cannot be stopped ; It is full of
deadly poison. 9. For with it we bless
the Lord and Father, and with it we
curse men who are made in the likeness
of God. 10. And from the same mouth
come forth curses and blessings. These
things, my brothers, ought not to be so
done. 11. Is it possible for sweet water
and bitter to come forth from one spring?
12. Or can a fig-tree, my brothers, bear
olives? or a vine, figs? So salt water
also cannot be made sweet.
13. Who is there among you who Is wise
and learned? Let him set forth his
works, with lowly wisdom, by means of
good courses of conduct. 14. But if there
Is bitter jealously among you, or a spirit
of strife in your hearts, boast not against
the truth, nor lie. 15. Because this wisdom
comes not down from above, but is
earthly, from thoughts of self, and from
devils. 16. For where there is jealousy,
and a spirit of strife, there also is dis-
turbance, and everything which is evil.
17. But the wisdom which is from above
is pure, and full of peace ; it is lowly and
obedient ; it is full of mercy and of good
fruits ; there is in it no love of division,
nor wrong regard for persons. 18. The
fruits also of righteousness are sown in
quietness by those who make peace.
IV. 1. From what [cause] is It that
there are wars and contentions among
you? Are they not from eager desires
which wage war by means of your mem-
bers ? 2. Ye eagerly desire, and yet have
not; ye kill also, and envy, and yet
nothing comes into your hands ; ye con-
tend and carry on wars, and yet get
nothing; because ye do not ask. 3. Ye
ask, and receive not, because ye ask in
an evil way ; that ye may noui-ish your
eager desires. 4. Ye adulterers, know
ye not that [to be in] friendship with
this world, is to act as an enemy of God ?
He therefore who resolves to be a friend
of this world, is an enemy of God. 6. Or
think ye that the [holy] writing has said
without reason, that the spirit which
dwells in us covets eagerly through
envy? 6. But our Lord has given us
greater merciful help. For this reason
it says,— God brings low the lifted up,
and gives merciful help to the lowly.— 7.
Therefore submit yourselves to God.
The Greek Text.
JAMES III. 7-18. IV. 1-7.
and has been tamed, by the nature ot
man. 8. But no man is able to tame the
tongue ; it is an Irrepressible evil ; it is
full of deadly poison. 9. With it we bless
him who is God and Father, and with it
we curse men who are made in the like-
ness of God. 10. Out of the same mouth
come forth blessing and cursing. These
things, my brothers, ought not to be so.
11. Does the spring send forth from the
same opening sweet water and bitter ?
12. Can a fig-tree, my brothers, bear
olives? or a vine, figs? So, no spring
[can] give salt water and sweet.
13. Who among you is wise and learned?
Let him set forth his works with meek-
ness of wisdom, by means of [his]
good course of conduct. 14. But if ye
have bitter Jealousy, and a spirit of strife
In your heart, glory not against the
truth, nor lie against it. 16. This is not
the wisdom which comes down from
above, but is earthly, selfish, devilish.
16. For where jealousy and a spirit of
strife are, there is disquiet, and every
bad deed. 17. But the wisdom which la
from above, first, is pure, next, peace-
able, gentle, obedient, full of mercy and
of good fruits, without love of disagree-
ment, and without hypocrisy. 18. And
the fruit of righteousness is sown in,
peace by those who make peace.
IV. I. Whence [come] wars and con-
tentions among you ? [Come they] not
hence? Out of your pleasures which
make war by your members? 2. Ye
eagerly desire, and yet have not ; ye kill
and jealously covet, and ye are unable
to obtain; ye contend and make war,
but have not, because ye do not ask; 3,
ye ask, and receive not, because ye ask
in an evil way ; that ye may spend [what
ye get] on your pleasures. 4. Ye adul-
terers and adulteresses, know ye not
that [to be in] friendship with this world,
is to act as an enemy of God ? Whoever
resolves to be a friend of the world, makes
himself an enemy of God. 5. Or think
ye that without reason the [holy] writing
says, that the spirit which dwells in us
covets and leads to envy ? 6. But he gives
greater merciful help. Therefore it
says,— God resists the proud, but gives
merciful help to the humble. 7. Submit
yourselves therefore to God. Oppose
the False -accuser, and he will flee from
The Peshito-Syriac Text.
JAMES IV. 7-17. V. 1-6.
Resist Satan also, and he will flee from
you. 8. Draw near also to God, and he will
draw near to you. Cleanse your hands,
ye sinners; he holy in your hearts, ye
of divided mind. 9. Humble yourselves
and mourn; let your laughter also he
turned into mourning, and your joy into
grief. 10. Humble yourselves before the
Lord, and he will exalt you.
11. Speak not one against another, my
brothers ; for he who is speaking against
his brother, or is condemning his brother,
is speaking against the law, and con-
demning the law ; and if thou condemn-
est the law, thou art not a doer of the
law, but its judge. 12. For there is but
One who makes law, (a) and passes sen-
tence of judgment; One who is able to
give life [-bliss], and to destroy. But
thou, who art thou, who art condemning
thy neighbour 7
13. What too shall we say about those
who say,— To-day or to-morrow we will
go into a city,— whichever it may be,—
and do business there one year, and
trade and get gain;— 14, and yet they
know not what will be on the morrow.
For what is our life but a vapour, which
is seen for a little time, and then
vanishes, and is at an end. 15, Instead
of their saying,— If the Lord shall please,
and we shall live, we will do this or that.
—16. They glory in their boasting; all
glorying such as this is of evil [kind]. 17.
And he who knows what is good, and
docs it not, has on him sin.
V. 1. O ye rich ones ! wail and weep
on account of the miseries which are to
come upon you. 2. For your wealth is
to rot and stink ; and your suits of cloth-
ing are to be eaten by the moth ; 3, your
gold and your silver will rust, and their
rust will bear witness against you, and
will eat your flesh. Ye have made a fire-
pile for yourselves, for the last days. 4.
Behold, the pay of the labourers who
have reaped your lands, which ye have
wrongfully kept back, cries out; and the
outcry of the reapers has entered into
the ears of the Lord of Armies. 5. For
ye have lived in luxury upon the earth ;
and in excesses; and have nourished
your bodies as in a day when [fatlings]
are killed. 6. Ye condemned and killed
the Righteous One; and will he not rise
up against you 7
The Greek Text.
JAMES IV. 8-17. V. 1-6,
you. 8. Draw near to God, and he will
draw near to you. Cleanse your hands,
ye sinners, and purify your hearts, ye
double-minded, 9, Be in distress, and
mourn, and weep ; let your laughter be
turned into mourning, and your joy into
downcast grief. 10. Humble yourselves
before the Lord, and he will exalt you.
11. Speak not one against another, [my]
brothers. He who is speaking against his
brother, and is condemning his brother,
Is speaking against the law, and is con-
demning the law ; but if thou condemn-
est the law, thou art not a doer of the
law, but a judge. 12. There is but one
Lawgiver, (a) who is able to save, and to
destroy. Thou, who art thou, who con-
demnest thy neighbour 1
13, Come now, ye who say,— To-day or
to-morrow we will go into that city, and
do business there one year, and trade,
and get gain ;— 14, ye who do not know
what will be on the morrow. For what
is your life 7 It is a vapour, which
appears for a little time, and then van-
ishes away. 15. Instead of your saying,
—If the Lord shall please, we shall both
live and do this or that. 16. But now ye
glory in your boastings ; all such glory-
ing is evil. 17. He therefore who knows
how to do good, and does it not, has on
him sin.
V, 1. Come now, ye rich men, weep and
howl over your coming miseries. 2,
Your wealth is to become rotten ; your
[Chan ges] of clothing also are to be moth-
eaten ; 3, your gold and your silver are
to rust, and their rust will be for a testi-
mony against you, and will eat your
flesh; ye have heaped up treasures [to
be] as a fire in the last days. 4. Behold,
the pay of the labourers who have
reaped your fields, which is by you,
through fraud, withheld, cries out ; and
the cries of those who reaped have
entered into the ears of the Lord of
Armies. 5. Ye have lived in luxury on
the earth, ye have indulged yourselves
in excesses; ye have nourished your
hearts as in a day of killing [for a feast],
6. Ye condemned, ye murdered the
Righteous One. Is he not fighting
against you?
(a)
Ver. 12. Some Greek copies ^ave '* one Lawgiver and Judge.
Tlie Peshito-Syriac Text.
JAMES V. 7-18.
7. But ye, my brothers, be patient until
the coming of the Lord ; like the farmer,
who is expecting the precious fruits of
his land, and waits patiently for them,
until he shall receive the earlier and the
la,ter rain. 8. So also be ye patient, and
fix firmly your hearts ; for the coming
of our Lord has come near, (a)
9. Do not groan complalningly one
against another, my brothers ; that ye
may not be condemned ; for behold,
judgment is standing before the door.
10. Take as an example for yourselves,
my brothers, the prophets who spoke in
the name of the Lord, that ye may bear
your afflictions with long-suffering pa-
tience. 11. For, behold, we ascribe bless-
edness to those who patiently endured.
Ye have heard of the patient endurance
of Job, and ye have seen the ending
which the Lord worked out for him ;
because the Lord Is mercifal and kind.
12. But before everything, my brothers,
be not swearers ; not by heaven, nor by
earth, nor by any other oath. But let
your speech be,— yes, yes, and no, no;
that ye may not be under sentence of
condemnation.
13. If any one of you shall be in afflic-
tion, let him pray ; and if he shall be
joyful, let him sing ; 14, and if he be un-
well, let him call for the elders of the
assembly, and let them pray over him,
and anoint him with oil in the name of
our Lord ; 15, and the prayer of trust
shall make him well who is unwell ; and
our Lord shall raise him up ; and if sins
shall have been committed by him, they
shall be forgiven him.
16. Confess also your faults one to
another ; and pray one for another that
ye may be restored to health ; for great
Is the power of the prayer which a right-
eous man prays. 17. Even Elijah was a
man who suffered as we do; and he
prayed that rain might not fall on the
earth ; and it fell not for three years and
six months. 18. And again he prayed,
and the heavens gave rain, and the earth
gave its fruits.
The Greek Text.
JAMES V. 7-13.
7. Be patient, therefore, [my] brothers,
until the coming of the Lord. Behold,
the farmer expects the precious produce
of the earth, and waits patiently for it
until he receives the early ai:d later
rain. 8. Be ye also patient; fix firmly
your hearts ; for the coming of the Lord
has come near, (a)
9. Groan not one against another, [my]
brothers, that ye may not be condemned.
Behold, the Judge stands before the
doors.
10. Take ye, my brothers, for an example
of the endurance of evil, and of long-
suffering patience, the prophets who
spoke in the name of the Lord. 11.
Behold, we call those blessed who pa-
tiently endure, (b) Ye have heard of the
patient endurance of Job ; and have seen
the ending [given] by the Lord ; that the
Lord is very compassionate and full of
pity.
12. But before all things, my brothers,
swear not ; neither by the heaven, nor
by the earth ; nor by any other oath ;but
let your yes be yes, and your no, no; that
ye may not fall under condemnation.
13. Does any one among you suffer evil?
let him pray. Is any one cheerful ? let
him sing to the harp. 14. Is any one
among you unwell? let him call to him
the elders of the assembly, and let them
pray over him, and anoint him with oil In
the name of the Lord ; 15, and the prayer
of trust shall save him who is sick, and
the Lord shall raise him up ; and if he
shall have committed sins, he shall be
forgiven.
16. Confess one to another your faults ;
and pray, one on behalf of another, that
ye may be restored to health. The
earnest petition of a righteous man
avails much. 17. Elijah was a man who
suffered as we do ; and he prayed ear-
nestly that it might not rain; and it
rained not on tlie earth, for three years
and six months. 18. And he prayed
again, and the heaven gave rain, and
the earth brought forth its fruit.
(a) Ver. 8. In Matt. x. 23, Jesus said to the twelve,— ye shall not have gonethrotigh
the cities of Israel, till the Son of man be come.— He came in power, though not iu
person, in the destruction of the Jewish nation and worship.
(b) Ver. 11. Some Greek copies have "endured" instead of "endure."
The Peshito-Syriac Text.
JAMES V. 19, 20.
19. My brothers, If any one of yon shall
err from the way of truth, and one shall
turn him from his error : 20, let him know
that he who turns the sinner from the
error of his way, raises his soul to life
[-bliss] from death, and covers [through
forgiveness] the multitude of his sins, (a)
The Greek Text.
JAMES Y. 19, 20.
19. [My] brothers, If any one among you
shall err from the truth, and one shall
turn him to [it] ; 20, let him know that
he who turns the sinner from the error of
his way, will save a soul from death, and
will cover [through forgiveness] a multi-
tude of sins, (b)
(a) Some Syriac copies have this note at the end of this letter :— " Finished Is the
letter of James, a Chief Messenger."
(b) Many Greek copies of this letter have no note at the end. One of them has
this :— "The end of the letter of the holy apostle James, the brother of God."— Mary
was called, and is still called by some,— "The mother of God."— By "the brother of
God," was doubtless meant James the brother of Jesus, who is called by Paul, In
Gal. 1. 19, *' James, the brother of our Lord.'' Compare Mark vi. 3.
THE FIRST LETTER OF PETER
TO HEBREW CHRISTIANS WHO WERE DWELLING IN FOREIGN
COUNTRIES.
The Peshito-Syriao Text.
NEXT: A LETTER OF PETER, CHEEP
MESSENGER ; SIMON CEPHAS, (a)
I PETER I. 1-8.
I. 1. Peter, a Chief Messenger of Jesus
tlie Anointed ;—
To tlie Chosen, who have no fixed
dwelling-place ; who are sown in Pontus,
and in Galatia, and in Cappadocia, and
In Asia, and in Bithynia ; 2, who were
chosen by the fore-knowledge of God , the
Father, to be obedient, by being made
holy by the Spirit, and to be sprinkled
with the blood of Jesus the Anointed :-
May merciful favour and peace be
given to you abundantly.
8. Blessed be God, the Father of our
Lord Jesus the Anointed, who in his
great mercy begat us anew, through the
rising [from death] of our Lord Jesus
the Anointed, to [give us] hope of life
[-bliss], 4, and an inheritance which
cannot be destroyed, nor be defiled, nor
fade away ; which is prepared for you in
heaven ; 5, [for you], who yourselves are
kept by the power of God, and by means
of trust, for that life [-bliss] which is
prepared, that it may be revealed in the
last times; 6, in which [last times] ye
will be joyful for ever, though at this
time, ye are saddened a little by the var-
ious trials which are passing over you ;
7, in order that the testing of your trust,
which [testing] is of more worth than
[that of] refined gold, which has been
tested by fire, may be seen to be for fame,
and for honour, and for glory, at the re-
vealing of Jesus the Anointed ; 8, whom
ye have not seen, yet whom ye love ; and
through trust in whom ye rejoice greatly,
with a glorified Joy, which cannot be
The Greek Text.
THE FIRST GENERAL LETTER OF
PETER, (a)
I PETER I. 1-8.
I. 1. Peter, a Chief Messenger of Jesus
the Anointed ;—
To the Chosen, who have no fixed
dwelling-place; who are of those who
are dispersed in Pontus, Galatia, Cappa-
docia, Asia, and Bithynia;— 2, [chosen]
according to the foreknowledge of God
the Father, to obedience, by being made
holy by the Spirit, and to the being
sprinkled with the blood of Jesus the
Anointed ;—
May merciful favour and peace be
given to you abundantly.
3. Blessed [be] God, the Father of our
Lord Jesus the Anointed, who, according
to his great mercy, begat us anew, to a
living hope through the resurrection of
Jesus the Anointedfrom among the dead,
4, [and] to an inheritance which cannot
be destroyed, nor defiled, nor can fade
away; one which is reserved in the
heavens, 5, for you, who are kept by the
power of God, through trust ; that ye may
have the salvation [which is] in readiness
to be revealed in the last time; 6, at which
[last time] ye are to rejoice greatly,
though now, since it is needful, ye are a
little grieved by various trials ; 7, [sent3
that the testing of your trust, which
[testing] is of much more worth than
that of perishing gold, though it be
tested by fire, may be found to be for
praise, and honour, and glory, at the re-
vealing of Jesus the Anointed; 8, whom,
without having seen, ye love ; in whom[
though now ye see him not, yet, trusting,
ye rejoice greatly with joy which can-
not be spoken, and is made glorious :
(a) The Titles given to this letter, both in Syriac, and in Greek copies, vary The
above occur only in some of the copies. The word Catholic, that is General, occurs
In many of the Greek titles. The statement of Ebed Jesu (see note on James) that
the letters called "general" were signed by the apostles in various languages, con-
firms belief that this letter, which was written to Hebrews, was written or signed by
the apostle in the Syriac language of the Hebrews, as well as in Greek.
The Peshito-Syriac Text.
I PETER I. 8-22.
BpoTcen; 9, because ye will receive, as
recompense of your trust, the life [-1)1133]
of your souls.
10. Respecting -wlilcli life [-bliss], the
prophets made diligent search, when
they prophesied about that gift of
merciful favour which was in the future
to be given to you ; 11, and they searched
into what the time was of which the
Spirit of the Anointed who dwelt in them
was giving notice, and bearing witness,
as that in which the sufferings of the
Anointed, and the glory which was to
follow them, were to be in the future.
12. And all that they searched into was
revealed to them ; because it was not
about themselves that they inquired;
but about us, respecting whom they
were prophesying those things which
have now been revealed to you by means
of those which we have announced to
you, by the Spirit of Holiness who has
been sent from heaven. Into which very
things angels also greatly desire to look.
13. For this reason gird up the loins of
your minds, be perfectly watchful, and
hope for the joy which is to come to you
at the revealing of our Lord Jesus the
Anointed, 14, as obedient sons; and
share not again those former strong
desires which ye had when not in a state
of knowledge ; 15, but be ye holy in all
your courses of conduct, as he is holy
who called you. 16. Because it is written,
—Be ye holy, as also I am holy.— 17. And
if ye call him Father, before whom there
Is no wrong regard for persons, and who
judges everyone as his works are, con-
duct yourselves with fear during this
time of your having no fixed dwelling-
p a?e; 18, for ye know that it was not
wiDh silver which wears away with age,
nor with gold, that ye were set free from
your worthless works, which ye received
from your fathers; 19. but with the
precious blood of that Lamb, who is the
Anointed, in whom there is no spot nor
blemish ; 20, who beforehand was set
apart for this very [purpose], from before
the foundations of the world, and has
been revealed in the last of the times,
because of you, 21, who, through him,
have trusted in God, who raised him up
from the house of the dead, and gave
him glory, that j'^our trust, and your
hope, might be in God ; 22, that your
souls misht be made holy by obedi-
ence to the truth ; and might be filled
with love which has no wrong regard for
The Greek Text.
I PETER I. 9-23.
9, becanso ye have to receive, as the end
of your trust, the salvation of [your]
souls.
10. Respecting which salvation, the
prophets made diligent Inquiry and
search, who prophesied about the gift of
merciful favour to you ; 11, searching as
to what the time [was], or what the kind
of time, which the Spirit of the Anointed
who was in them, was making known,
when bearing witness beforehand to the
sufferings awaiting the Anointed, and
the glories to come after them. 12. To
whom it was revealed that they were
setting forth, not for themselves, but for
us, the things which have now been an-
nounced to you by means of those who
have told you the good message, by the
Holy Spirit, who has been sent from
heaven. Into which things angels
greatly desire to look.
13. Therefore gird up the loins of yonr
mind, be perfectly watchful, and hope
for the gift of merciful favour which is
to be brought to you, at the revealing of
Jesus the Anointed, 14, as obedient
children; and be not conformed to the
strong desires of that former time when
ye were in your ignorance ; 15, but like as
he who called you is holy, be ye your-
selves also holy in all [your] conduct ; 16,
because it is written,— Be ye holy, be-
cause I am holy.— 17. And if ye call
him Father, who judges without wrong
regard for persons, according to the work
of each, pass the time of your having no
fixed dwelling-place, in fear ; 18, knowing
that it was not by perishable things,—
by silver or by gold, that ye were set tree
by ransom from your useless course of
life, delivered to you by your fathers,
19, but by the precious blood of the
Anointed, as of a lamb without spot and
without blemish; 20, who, indeed, was
fore-ordained before the foundation of
the world, but was made manifest in the
latest times, because of you, 21, who,
through him, are trusting in God, who
raised him up from among the dead, and
gave him glory, that your trust and hope
might be in God-. 22. As ye have purified
your souls by obedience to the truth, by
means of the Spirit, that ye may hav^o
brotherly love, which is without hypo-
crisy ; love ye one another with a pure
heart, fervently; 23, because ye have been
The Peshito-Syriac Text.
I PETER I. 22-25. II. 1-10.
persons ; that ye miglit love one another
with a pure and perfect heart ; 23, as
those who have been begotten anew,
not by seed, [the life of] which perishes
with age, but by that which does not so
perish ;— by the living word of God which
is firm for ever, 24. Because,— All flesh
[is as] grass, and all its beauty as a flower
of the field ; the grass dries up, and the
flower fades away ; 25, but the word of
God is firm for ever ;— and this is the
word which ye have heard spoken.
II. 1. Therefore put away from you all
malice, and all deception ; also wrong
regard for persons, and envying, and
false-accusing ; 2, and be as little infants,
and desire earnestly the word, as that
pure and spiritual milk by which ye will
grow up into life [-bliss] ; 3, if ye have
tasted, and have seen, that the Lord is
good; 4, to whom ye draw near; [and]
who is the living stone whom the sons
of men rejected, but who is chosen and
honoured by God. 5. And ye also as
living stones have been built up, and
are spiritual temples ; also holy priests,
to offer up spiritual (b) slain-offerings
which are acceptable before God through
Jesus the Anointed.
6. For it is said in the [holy] writing,—
Behold, I place in Zion a stone, chosen
and honoured, at the head of the corner;
and he who trusts in it shall not be
ashamed.— 7. To you therefore who are
trusting,this honour has been given ; but
to those who obey not, 8, it is a stone of
stumbling, and a stone kicked against ;
and they stumble against it, in that
they obey not the word; those who were
appointed to [do] this. 9. But ye are a
tribe chosen to be priests of [God's] king-
dom; [ye are] a holy people; a multitude
delivered, that ye may declare the
praises of him who called you out of
darkness into his surpassing light; 10,
ye, who before were not accounted
[God's] people, but now are the people of
God ; ye, to whom also mercy had not
come ; but on whom mercy has now been
outpoured.
The Greek Text.
I PETER I. 23-25. II. 1-10.
begotten anew, not by perishable, but
by imperishable seed, by means of the
living word of God, which continues for
ever. 24. Because,— All flesh is as grass,
and all the glory of man as the flower of
grass. The grass is dried up, and its
flower falls off ; 25, but the word of the
Lord continues for ever.— And this is the
word, the good message of which has
been told you.
II. 1. Therefore put away all malice,
and all deception ; also hjrpocrisies. and
envyings, and all slanders ; 2, and as
babes j ust born,desire earnestly the pure
milk of the word, that by it ye may
grow, (a) 3, if ye have tasted that the
Lord is kind, 4, to whom ye draw near ;
[even to that] living stone who has been
rejected by men, but who with God is
chosen and in honour. 5. And ye your-
selves as living scones, are buUt up ; [ye
who are] a spiritual house, a holy priest-
hood, to offer up spiritual slain-offerings,
which are acceptable to God through
Jesus the Anointed.
6. Therefore this occurs also in the
[holy] writing,- Behold, I place in Zion
a stone for the head of the corner, which
is chosen and in honour, and he who
trusts on it shall not be put to shame. 7.
For you, therefore, who are trusting, is
this honour ; but to those who obey not,
—That stone which the builders rejected,
has become the head of the corner ;— 8,
and,— A stone of stumbling, and a rock
kicked against ;— [to those] who stumble
by disobeying the word ; to [do] which
they also were appointed. 9. But ye are
a chosen race, a royal priesthood, a holy
nation, a people to be [God's] possession,
that ye may tell forth the noble deeds of
him who called you out of darkness into
his marvellous light; 10, ye who once
were not [God's] people, but are now
the people of God ; ye who had not
received mercy, but now have received
mercy.
(a) Ver. 2. Some Greek copies add, ''into salvation," agreeing with " life [-bliss]"
In the Syriac.
(b) Ver. 5. The word ♦' spiritual " is not in all the Syriac copies. It is inserted in
the edition printed for the Maronites at Rome ; in that of Ooroomiah, supposed to
represent Coordistan ; and in that by Dr. Lee, 1816, supposed to represent copies trom
India. These copies agree with the Greek Text.
The Peshito-Syriac Text.
I PETER II. 11-25. III. 1.
11. My beloved, I beg of you, as persons
away from home, and as having no fixed
dwelling-place [here], to separate your-
selves from all those strong desires of
the body which wage wars against the
soul; 12, and [to take care] that your
courses of conduct before all the sons of
men be good [courses] ; that those who
speak against you evil words may see
your good works, and may glorify God,
in the day which puts [you] to test.
13. And submit yourselves, because of
God, to all tbe sons of men; to kings
because of their authority; 14, and to
judges, because they are sent from him
for the punishment of wrong-doers, and
for the praise of those who do good deeds,
15. Because it is the will of God that
thus, by your good works, ye should shut
the mouth of those foolish persons who
know not God ; 16, as sons who are free,
yet not as those whose freedom is made
by them a covering to hide their malice;
but as the servants of God. 17. Honour
everyone ; love your brothers ; fear also
God; and honour kings.
18. And those servants who are
among you :-Submit yourselves to your
masters, with fear ; not only to the good
and mild, but also to the harsh and
severe. 19. For before God there is
merciful favour for those who, because
[they have] a good conscience, endure
patiently sorrows which come on them
unjustly. 20. But what praise is due to
those who endure patiently inflictions
because of their wrong-doings? But
when ye do what is good, and they aflaict
you, and ye bear it patiently, ye have
then great praise with God. 21. For to
[do] this ye were called ; because also the
Anointed died on our behalf, and left us
this example, that ye might walk in his
footsteps ; 22, in his who committed no
sin, nor was deceit found in his mouth ;
23, of him who was reviled, yet reviled
not ; and suffered, yet threatened not ;
but committed the judgment of himself
to the Judge who is righteous. 24. And
he bore our sins, all of them ; and carried
them up in his body to the cross ; that
we might be dead to sin, and have life
[-bliss] by his righteousness ; for by his
wounds ye have been healed. 25. For ye
were going astray like sheep, but have
been turned now to the Shepherd and
Guardian of your souls.
III. 1. So also ye wives, submit your-
selves to your husbands; thao ye, by
The Greek Text.
I PETER II. 11-25. III. 1,
11. Beloved, I beseech you, as persons
away from home, and having no fixed
dwelling-place [here], to abstain from
fleshly strong desires which make war
against the soul; 12, and to maintain
a good course of conduct among the
Gentiles, so that so far as they speak
against you as evildoers, they may, on
account of your good works which they
behold, glorify God in the day when he
visits [you.]
13. Submit yourselves, therefore, be-
cause of the Lord, to every [authority!
created by men ; whether to the king, as
supreme ; 14, or to rulers, as sent, through
him, for the punishment, indeed, of evil-
doers, but for the praise of those who do
what is good ; 15, for it is the will of God,
that thus, by doing what is good, ye
should silence the ignorance of foolish
men ; 16, as free, yet not as having free-
dom [to make it] a cloak to cover malice ;
but as bond-servants of God. 17. Honour
all; love the brotherhood; fear God;
honour the king.
18. Ye household servants, submit
yourselves to your masters with all fear;
not only to the good and mild, but also
to the perverse. 19. For if any one,
because of conscience toward God, bears
griefs patiently, when suffering unjustly,
this [has his] merciful favour. 20. For
what glory [have ye], if, when ye sin and
are struck with the hand, ye bear it
patiently? But if ye bear [this] pa-
tiently, when ye do what is good, and yet
suffer, this has merciful favour with God.
21. For to [do] this ye were called;
because also the Anointed suffered
on our behalf, leaving us an example,
with intent that ye should follow ta his
footsteps ; 22, [in his] who committed no
sin, nor was deceit found in his mouth ;
23, who, when reviled, reviled not in
return ; when he suffered, threatened
not ; but committed [himself] to him who
judges righteously; 24, who himself car-
ried up our sins in his own body on to
the cross, in order that we might be dead
to the sins, and might live by the right-
eousness [of him,] by the wounding of
whom ye have been healed. 25. For ye
were as sheep which go astray ; but ye
have now been turned to the Shepherd
and Overseer of your souls.
III. 1. Likewise, ye wives, submit
yourselves to your own husbands : that
Tlie PesMto-Syriac Text.
I PETER III. 1-15.
good lines of conduct, wMch give no
offence, may possess those who obey not
the word; 2, when they see that ye
conduct yourselves with fear and chaste-
ness. 3. And do not adorn yourselves
with outward adornments, such as inter-
weavings of your hair, or ornaments of
gold, or finer clothes. 4. But adorn your-
selves in the hidden person of the heart,
with a lowly spirit, which is imperish-
able : an adornment of surpassing excel-
lence in the sight of God. 5. For so also
of old those holy women who hoped in
God adorned themselves, and were sub-
missive to their husbands ; 6, as Sarah
submitted herself to Abraham, and
called him,— My lord. Her daughters
are ye, by good works, while by no terror
made to waver.
7. And ye husbands, likewise, dwell
with your wives according to knowledge ;
and hold them in honour as delicate
vessels; because also they are inheri-
tors with you of the gift of eternal
life [-bliss] ; that ye may not be hindered
in your prayers.
8. Finally, [I intreat] you to be all in
agreement ; and to feel suffering with
those who suffer; and to love one
another; and to be merciful and lowly.
(a) 9. And that to no one ye return evil
for evil ; nor reviling tor reviling ; but
do the contrary of these, bless ye.
For to [do] this ye were called, that ye
might inherit blessing. 10. Let him
therefore who,— Desires life [-bliss], and
loves to see good days, keep his tongue
from evil, and his lips from uttering
deceit ; 11, let him depart from evil, and
do good; let him also seek peace, and
pursue it. 12. Because the eyes of the
Lord are upon the righteous, and his
ears [are ready] to hear them ; and the
lace of the Lord is against those who
are evil, (b)— 13. And who is he who will
do you evil, if ye be zealous (c) [in doing]
things good? 14. Yet if it should happen
that ye suffer on account of righteous-
ness, blessed are ye ; and fear not those
who try to put you in fear, nor be dis-
turbed; 15, but holily honour in your
hearts the Lord, the Anointed; and be
ready, in reply to everyone who asks you
to speak about the hope in which ye
The Greek Text.
I PETER, III. 1-16.
even if some obey not the word, they
may, without a word [spoken], be gained
by means of the [good] conduct of [their]
wives ; 2, by observing your chaste con-
duct [joined] with fear. 3. Let your adorn-
ing be, not that which is outward ; that of
braiding the hair, and wearing articles
of gold, or putting on [better] clothes. 4.
But let the hidden person of the heart
[be adorned] with the imperishable [orna-
ment] of a meek and quiet spirit, which
is, in the sight of God, of great worth,
5. For thus of old the holy women also
who hoped in God, adorned themselves ;
and were submissive to their own
husbands; 6, as Sarah obeyed Abraham,
calling him lord; and of her, ye have
become children, by doing what is good,
and not being deterred by any terror.
7. Likewise, ye husbands, dwell with
[your wives] according to knowledge;
and give honour to the wife as to the
weaker vessel ; and [dwell] as joint in-
heritors of the favour-gift of life, for the
end that your prayers be not hindered.
8. Finally, be ye all of the same mind,
have fellow-feeling, have brotherly love,
be compassionate, be friendly, (a) 9.
Return not evil for evil, nor reviling for
reviling, but, on the contrary, bless ye;
for ye know that to [do] this ye were
called, that ye might inherit blessing. 10.
For,— Let him whose wish it is to love life,
and to see good days, restrain his tongue
from evil, and his lips from uttering
deceit ; 11 , let him depart from evil, and
do good, let him seek peace, and pursue
it. 12. Because the eyes of the Lord [are]
upon the righteous, and his ears [listen]
to their request; but the face of the
Lord is against those who do evil, (b)
13. And who is he who will harm you, if
ye be imitators of (c) that which is good?
14. But even if ye should suffer because of
righteousness, blessed [are ye]. And be
not terrified by their [attempt] to terrify;
nor be disturbed. 15. But holily honour
in your hearts the Lord God. (d) And be
ye always prepared, [in reply] to every
one who asks you for an account of the
hope which is in you, to give your defence
with meekness and fear : 16, keeping
a good conscience, so that in whatever
(a) Ver. 8. Some Greek copies have "humble," instead of "friendly."
(b) Ver. 12. Ps. xxxiv. 12—16.
(c) Ver. 13. Some Greek copies have "zealous for," instead of " imitators of."
(d> Ver. 15. Some Greek copies have "the Anointed," instead of "God."
The Peshito-Syriac Text.
I PETER III. 15-22. IV. 1-5.
trust, to give your defence, witli lowli-
ness and fear : 16, keeping meanwhile a
good conscience, so tliat those who speak
against you as against had men, may
he ashamed, as those who have misrepre-
sented the good courses which ye follow,
by [the will of] the Anointed. 17. For
it is gain to you that ye should suffer
evil things while doing good deeds,-if
indeed such be the will of God, instead
of when doing evil deeds. 18. Because
that also the Anointed died for once on
behalf of our sins, the righteous one on
behalf of sinners, that he might bring
you near to God. He died indeed in body,
yet lived in spirit. 19. And he made
proclamation to those souls which were
kept in hold in the abodes of the de-
parted ; 20, those which of old were
disobedient in the days of Noah, when
the forbearance of God commanded the
making of an ark, for hope of their
repentance ; into which only eight
persons entered, and were kept alive by
the waters. 21. In likeness to which
example, ye also have life [-bliss] through
Immersion ; (not when ye wash the body
from filth, but when ye make profession
in [the name of] God with a pure con-
science), and through the rising [to life]
of Jesus the Anointed ; 22, who has been
exalted to heaven, and is at the right
hand of God; and angels, authorities,
and powers are made subject to him.
IV. 1. Iftherefore the Anointed suffer-
ed [death] in the flesh on your behalf,
arm yourselves to [effect] the same
purpose ; for everyone who dies as to
his body, has ceased from all sins; 2,
so that thenceforth, so long as he is
in the body, he lives, not [to do] the
[natural] desires of the sons of men,
but to [do] the will of God. 3. For the
time which has passed away, is sufficient
for you to have done in it the will of the
profane, by unchaste licentiousness, and
by drunkenness, and by gratified lust,
and by song-slnglng, and by the worship
of devils. 4. And lo ! they now are
astonished, and speak evil of you, be-
cause you do not gratify lust together
with them, as in that former [course of]
unchaste licentiousness; 5, they who
will have to give account to God, who is
in the future to judge the dead and the
living.
The Greek Text.
I PETER III. 16-22. IV. 1-5.
[it be] that they speak against you as
evildoers, those who talk spitefully of
your good conduct in [the service of] the
Anointed, may be ashamed. 17. For it is
better that ye should suffer while doing
good, if this be the will of God, than
while doing evil. 18. Because the
Anointed also suffered for once [death]
for sins, he the righteous on behalf of the
unrighteous, that he might bring us to
God ; put to death indeed in fiesh, but
made to live in [his] spirit ; 19, in which
he also went and made proclamation to
the spirits in prison ; 20, which formerly
were disobedient, when the forbearance
of God was waiting in the days of Noah,
while the ark was being prepared ; [by
entering] into which few, that is eight,
persons were saved by means of water ;
21, corresponding to which [event], im-
mersion also now saves us, (not the
putting away of the filth of the flesh,
but the act of a good conscience making
request to God), through the resurrec-
tion of Jesus the Anointed ; 22, who has
gone into heaven, and is at the right
hand of God ; angels, and authorities,
and powers, having been made subject
to him.
rv. 1. Therefore, since the Anointed
has suffered in flesh on our behalf, do ye
also arm yourselves [to effect] the same
purpose; because he who has suffered
[death] in respect of the flesh, has ceased
from sin; 2, with view to live what
remains of his [time] in flesh, no longer
in [doing the natural] desires of men, but
In [doing] the will of God. 3. For the
time of life (a) which has passed, is suffi
clent for us (a) to have done the will of
the Gentiles, by going on in unchaste
actions, in [gratified] natural desires, in
drunkenness, in festivities of dance and
song, in drinking-bouts, and in lawless
idolatries ; 4, as to which [course], they
think it strange that you do not run with
them In the same career of unchaste
licentiousness, and speak evil of you ; 5,
they, who will have to give account to
him who is in readiness to judge the
living, and the dead.
(a) Ver. 3. Some Greek copies have not '* of life.'
last copies agree with verse 4, which has "you,'
copies agree with the Syriac.
Some have not ' for us." These
not "we." In both cases these
Tlie Peshito-Syriac Text.
I PETER IV. 6-17.
6. For because of this [judgment], an-
nouncement was made also to the dead,
that they might be judged as men [will
be who are] in the flesh, and might live
unto God in spirit.
7. Moreover, the end of all has come
near; for this reason be sober-minded,
and give yourselves watchfully to
prayer.
8. And before everything, let there be
ardent love among you one toward
another; for love covers [by forgiveness]
a multitude of sins.
9. And be ye kind to strangers, without
murmuring.
10. And let everyone of you serve his
neighbours with the gift which he has
received from God, as good stewards of
the different favour-gifts of God. 11. Let
everyone who shall speak, speak as the
word of God [does] ; and let everyone
who serves, [do so] as from the power
which God gives him ; that in ail things
which ye do, God may be glorified by
means of Jesus the Anointed; whose
are glory and honour for ever and ever.
Amen.
12. My beloved, be not astonished by
the trials which come to you, as if some-
thing foreign [from what ought to be],
were happening to you; because they
come to test you. 13. But rejoice that
ye share the sufferings of the Anointed,
that so also when his glory shall be
revealed, ye may rejoice and be glad ex-
ceedingly. 14. And if ye are reproach-
ed on account of the name of the
Anointed, blessed are ye ; because the
glorious Spirit of God rests on you. 15.
Only let no one of you suffer as a
murderer, or as a thief, or as a doer of
evil deeds. 16. But if one suffers as a
Christian, let him not be ashamed; but
let him glorify God on account of [bear-
ing] this very name. 17. Because it is a
time in which judgment will begin from
the house of God ; but if it begins from
us, what is to be the end of those who
The Greek Text.
I PETER IV. 6—17.
6. For with view to this [judgment] a
good message was sent to the dead also,
that they might be judged according to
men [who are] in the flesh, but live ac-
cording to God in spirit.
7. But the end of all things has come
near ; (a) be ye, therefore, sober-minded,
and watchful as to prayers.
8. And before all things have fervent
love one towards another, for love will
cover [by forgiveness] a multitude of
sins.
9. Receive each other kindly as visitors,
without murmurings.
10. According to the favour-gift which
each has received, use it for serving one
another, as good stewards of the various
favour-gifts of God, 11. If anyone speaks,
[let him speak] as the words of God
[speak] ; if any one serves, [let him do so]
as by the strength which God supplies ;
that in all things God may be glorified
by means of Jesus the Anointed ; whose
is the glory, and whose the dominion,
for ever and ever. Amen.
12. Beloved, do not look on the putting
of you into the fire to test you, which is
happening among you, as strange ; as if
a strange thing were happening to you ;
13. but in that ye share the sufferings of
the Anointed, rejoice; that also, when
his glory shall be revealed, ye may
rejoice with exceedingly great joy. 14. If
ye are reproached on account of the
name of the Anointed, blessed [are ye];
because the Spirit of glory and of God
rests upon you. By them he is blas-
phemed ; but by you he is glorified, (b)
15. For let not anyone of you suffer as a
murderer, or a thief, or an evil-doer, or an
overseer of another's [charge], (b) 16. But
if [one suffers] as a Christian, let him not
be ashamed ; but let him glorify God on
this account. 17. For the time [is one in
which] inflicted judgment is to begin
at the house of God ; and If [suffered]
(a) Ver. 7. Compare Matt. xxiv. 14. " Then shall the end come ;" and verse 16,
" Then let those who are in Judeafleeto the mountains." The end referred to by
Peter may be that end of the Hebrew dispensation and worship.
(b. b.) Neither the words, "By them he is blasphemed, but by you he is glorified,"
verse 14 : nor the words, " as an overseer of another's [charge] ;" verse 15 : are in any
of my copies of the Peshito-Syriac text; namely Walton's, 1653—7; Gutbir's, 1663;
the Maronite, 1703 ; Schaaf s, 1717, and his readings of all previou?eiitions; Lee's, 1816 •
andtheNestorianof Ooroomiah,l852. Most of the Greek copies have those wordsj
but this testimony of the Peshito-Syriac is entirely against them.
The Peshito-Syriao Text.
I PETER IV. 17-19. V. 1-12.
Obey not the message of God? 18. And if
the righteous man enters life [-bliss] with
difficulty, where will the ungodly person
and the sinner be found ? 19. For this
reason, let those who suffer by the will
of God, intrust, by good deeds, their
souls to him as to [their] trustworthy
Creator.
V. 1. I also beseech the elders who are
among you,— I, an elder, your associate,
and one who bears witness to the suffer-
ings of the Anointed, and who is to share
his glory, which is in the future to be
revealed ;— 2. Tend as shepherds the
flock of God which is committed to you,
and take care of it spiritually, not by
being urged, but willingly ; not for pol-
luted gains, but with your whole heart ;
3, not as lords of the flock, but as
those who are to set them a good
example ; 4, that when the Chief Shep-
herd shall be revealed, ye may receive
from him a crown of glory which fades
not away.
5. And ye younger, submit yourselves
to your elders ; and be tightly wrapped
round with humility of mind, one to-
wards another ; because God is opposed
to those who exalt themselves, and gives
favour-gifts to the humble. 6. Therefore
humble yourselves [while] under the
mighty hand of God, that it may exalt
you at the flt time. 7. And cast all your
anxious care on God, for he himself cares
for you. 8. Be watchful, and mindful ; be-
cause your enemy, Satan, like a lion,
roars, and walks about, and seeks for
someone to devour. 9. Therefore resist
him, and be firm in trust ; and know that
these same sufferings are happening also
to your brothers who are in the world.
10. Now to the God of favour -gifts,
who has called us to his eternal glory
by means of Jesus the Anointed, [and]
who has granted us that, by bearing
patiently these little afflictions, we
should be strengthened, and made firm,
and be made to stand in him for ever,—
11, to him be glory, and dominion, and
honour, for ever and ever. Amen.
12. These, as I think them, few things,
I have written to you by means of
The Greek Text
I PETER IV. 17-19. V. 1-12.
first by us, what will be the end of those
who obey not the good message of God ?
18. And if the righteous man is saved with
difficulty, where will the ungodly one
and the sinner appear? 19. So that let
even those who suffer, according to the
will of God, intrust, by well-doing, their
souls to [him] as to [their] trustworthy
Creator.
V. 1. The elders who are among you,
I beseech,— I, who am a fellow-elder, and
a witness-bearer to the sufferings of the
Anointed, and who am to share the
glory which in the future is to be re-
vealed;— 2. Tend as shepherds the flock
of God [which is] among you, taking the
oversight, not constrained by necessity,
but willingly ; nor for vile gain, but with
readiness of mind ; 3, nor as being lords
of [God's] possessions, but being exam-
ples to the flock ; 4, and when the Chief
Shepherd shall be made manifest, ye
will receive the crown of glory which
fades not away.
5. Likewise, ye younger, submit your-
selves to the elders ; and all of you
submit yourselves one to another ; (a)
and wrap yourselves round with humil-
ity ; for God opposes the proud, but gives
favour-gifts to the humble. 6. Humble
yourselves, therefore, under the mighty
hand of God, that he may exalt you at
the fit time ; 7, and cast all your anxious
care on him, for he cares for you. 8. Be
cautious, be watchful ; for your adver-
sary, the false-accuser, as a roaring lion,
walks about, seeking someone to devour;
9, whom resist, firm in trust, knowing
that the same sufferings are taking place
among those of your brotherhood who
are in the world.
10. And to the God of all gracious
favour, who has called us to his eternal
glory by Jesus the Anointed, [and] who
himself [is] to perfect you, to fix [you]
firmly, to strengthen you, and to give
[you] a sure foundation, by means of your
having suffered a little,— 11, to him be
glory and dominion for ever and ever.
Amen,
12. 1 have written to you in few [words],
as I think, by means of Salvanus, the
(a) Ver. 5. In this verse some Greek copies have no repetition of " submit your-
selves ; and that part of the verse reads nearly as the Syriac does, thus,—" and all of
?ou, wrap yourselves round with humility one towards another."
The Peshito-Syriac Text.
I PETER V. 12—14.
Silvanus, a trustwortliy brother ; and I
persuade [you to believe], and I bear
witness, that this is God's true gifc of
lavour,— this in which ye stand.
13. The chosen assembly which is in
Babylon, and Mark, my son, wish you
peace. 14. Give wish of peace one to
another, with a holy kiss. Peace be with
all of you who are iu thel Anointed.
Amen.
The Greek Text.
I PETER V. 12-14.
trustworthy brother, exhorting [yon],
and bearing witness that this is the
true gracious favour of God in which ye
stand.
13. The [assembly] in Babylon, chosen
together with [you], salutes you; also
Mark, my son. 14. Salute yeonaanother
with a kiss of love. Peace to you all who
are iu Jesus the Anointed. Amen.
THE FIRST LETTER OF JOHN,
ONE OF THE TWELVE CHIEF MESSENGERS.
The Peshito-Syriac Text.
NEXT : THE LETTER OF JOHN, THE
CHIEF MESSENGER.
I JOHN I. 1-10. II. 1-2.
I. 1. We declare to you him who was
from the beginning; him whom we
heard, and saw with our eyes; [him
whom] we saw, and touched with our
hands ; him who is the Word of Life. 2.
And the Life was revealed ; and we saw,
and do hear witness, and proclaim to
you. the Life which is for ever; that
[Life] which was with the Father, and
was revealed to us. 3. And that which
we saw and heard, we make known to
you also, that ye may be in association
with us ; and our own association is with
the Father, and with his Son, Jesus the
Anointed. 4. And these things we write
to you, that our joy which is in you may
be made full.
5. And this is the message which we
heard from him, and declare to you,—
that God is light, and that in him is no
darkness at all; 6, and that if we say
that we are associated with him, and
yet walk In darkness, we are liars, and
go not in the path of truth ; 7, but that if
we walk in the light, as he is in the light,
[he and] we are associated one with
another, and that the blood of Jesus his
Son purifies us from all our sins. 8. And
that if we say that we have no sin, we
deceive ourselves, and the truth is not
in us ; 9, but that if we confess our sins,
he is trustworthy and righteous in that
he will forgive us our sins, and will purify
us from all our wickedness. 10. And
that if we say that we have not sinned,
we make him a liar, and his word is not
with us.
II. 1. My sons, I write these things to
you, that ye may not sin ; and yet. If any
one sins, we have One who pleads with
the Father,— Jesus, the Anointed, the
Righteous One. 2. For he himself is the
atonement for our sins, and not on
The Greek Text.
THE GENERAL FIRST LETTER OP
JOHN.
I JOHN I. 1-10. II. 1-2.
I. 1. That which was from the begin-
ning, that which we have heard, that
which we have seen with our eyes ; that
which we beheld, and our hands touched,
as the Word of Life, [we declare to you] ;
2, and the Life was made manifest ; and
we have seen, and do bear witness, and
declare to you the Eternal Life which
was with the Father, and was manifested
to us ; 3, that which we have seen, and
have heard, we declare to you, that ye
also may have association with us ; and
our association is with the Father, and
with his Son Jesus the Anointed. 4. And
these things we write to you that your
(a) joy may be made full,
6. And this is the message which we
have heard from him, and declare toyou,
—that God is light, and that in him there
is no darkness at all ; 6, that if we say
that we are associated with him, and
yet walk in darkness, we lie, and do not
act according to truth ; 7, but that if we
walk in the light as he is in the light,
[he and] we are associated one with
another, and that the blood of Jesus, the
Anointed, (a) his Son, purifies us from all
sin; 8, that if we say that we have
no sin, we deceive ourselves, and the
truth is not in us ; 9, that if we con-
fess our sins, he is trustworthy and
righteous, so that he will forgive us
[our] sins, and will purify us from all
unrighteousness : 10, that If we say that
we have not sinned, we make him a liar,
and his word is not in us.
II. 1. My little children, I am writing
these things to you, that ye may not sin;
and yet If anyone shall sin, we have One
who pleads with the Father, Jesus,
the Anointed, the Righteous. 2. And
he himself is the atonement for our
(a. a.) In verses 4 and 7, some Greek copies have—* 'our" for <'your;" and have not
«» the Anointed."
The Peshito-Syriac Text.
I JOHN II. 2-14.
behalf of ours only, btit also on behalf
of [tbose of] tlie whole world, (a)
3. And by this we are made conscious
that we know him ;— if we keep his com-
mands. 4. For he who says— I know
him,— and yet does not keep his com-
mands, is a liar, and the truth is not in
him. 5. But in him who keeps his word,
the love of God is in very truth made
complete ; for by this we know that we
are in him. 6. He who says,— I am in
him,— ought himself to walk in the same
ways in which he [Jesus] walked.
7. My beloved, I am not writing to you
a new command, but an old command,
which ye received from the beginning ;
and the old command is that word which
ye heard.
8. Again, I am writing to you a new
command ; which [fact] is true in respect
of him, and in respect of you ; because
darkness has passed away, and the True
Light has begun to be seen. 9. He there-
fore, who says that he is in the Light, and
yet hates his brother, is in the darkness
until now. 10. He who loves his brother
continues In the Light, and there is no
stone of stumbling in respect of him. 11,
But he who hates his brother is in dark-
ness, and walks in darkness, and knows
not whither he goes, because darkness
has blinded his eyes.
12. I write to you, sons, because your
sins have been forgiven you, because
of his name. 13. I write to you, fathers,
because ye have known him who was
from the beginning. I write to you,
young men, because ye have conquered
the evil one. I have written to you,
boys, because ye have known the Father ;
14, I have written to you, fathers, be-
cause ye have known him who was from
The Greek Text.
I JOHN II. 2-14.
sins, and not for ours only, but also for
[those of] the whole world, (a)
3. And by this we know that we know
him,— if we keep his commands. 4. He
who says,— I know him,— and does not
keep his commands, is a liar, and the
truth is not in him ; 5, but whoever shall
keep his word, in him the love of God is
truly completed. By this we know that
we are in him. 6. He who says that he
continues in him, ought himself also to
walk so as he [Jesus] walked.
7. [My] brothers, (b) I am not writing
to you a new command, but an old com-
mand, which ye had from the beginning;
the old command is the word which ye
heard from the beginning, (c)
8. Again ; I am writing to you a new
command ; which [fact] is true in respect
of him, and in respect of you ; because
the darkness passes away, and the True
Light now appears. 9. He who says that
he is in the Light, and yet hates his
brother, is in the darkness until now. 10.
He who loves his brother continues in
the Light, and in respect of hun there is
no stumbling-block. 11. But he who hates
his brother, is in the darkness, and walks
in darkness, and knows not whither he
goes, because the darkness has blinded
his eyes.
12. I write to you, little children*
because your sins have been forgiven
you because of his name. 13. I write
to you, fathers, because ye have
known him [who was] from the begin-
ning. I write to you, young men,
because ye have conquered the evil
one. I write (c) to you, little child-
ren, because ye have known the Father.
14. I have written to you, fathers, be-
(a) II. 2. This letter, like the letters of Peter and James, seems to have been
written to Hebrew Christians. ''Our sins;" seem to be those of Hebrews, who
"walked in light," and who were "purified from all sins;" i. 7. "[Those of] the
whole world," must, of necessity, mean the sins of those in the whole world, who
"walk in the light, and are purified from sins," as in the case of Hebrews. Atone-
ment is the "purging away of sins;" Heb. i. 3. Atonement extends to none but to
those who, by its efficacy, are brought to "trust in the blood of Jesus;" Rom. Hi. 25.
Whenever sins were atoned for, under the law, they were forgiven. Lev. v. 10, 13,
16, 18, etc. If sins remain unpardoned, at last, it is proof they were not atoned for,
were not "purged away." James, Peter, and John laboured chiefly among the
Hebrews. Gal. 11. 9.
(b) II. 7. Some Greek copies have, like the Syriac, "beloved," Instead of "brothers."
(c. c) Verses 7, 13. Some Greek copies have not. '* from the beginning ;" ver. 7 ; and
some have, " I have written," instead of " I write," ver. 13; and are like the Syriac.
The Peshito-Syriac Text.
I JOHN II. 14-27.
the beginning. I have written to you,
young men, because ye are strong, and
the word of God dwells in you, and ye
have concLuered the evil one. 15. Love
not the world, nor anything which is in
It : for in him who loves th e world the love
of the Father is not. 16. For everything
which there is In the world, consists of
what the body desires, and what the
eyes desire, and what the world glories
In ; things which are not of the Father,
but; are of the world. 17. And the world is
passing away ; both it and what it de-
sires ; but he who does the will of God
continues for ever.
18. My sons, it Is the last period ; and
as ye have heard,— A false pretender to be
the Anointed is to come ;— and now there
are many false pretenders to be the
Anointed, and from this we know that it
Is the last period. 19. They went out
from us, but they were not of us ; for if
they had been of us, they would have
continued with us. But they went out
from us, that it might be known that
they were not of us.
20. And ye have an anointing from the
Holy One, and ye discern what every
man is. 21. I have not written to you
because ye know not the truth, but be-
cause ye know it, and that no lie is a part
of the truth. 22. Who is a liar, unless
he be one, who denies that Jesus is the
Anointed ? And this is a false pretender
to be the Anointed. He who denies
the Father, denies also the Son. 23.
And he who denies the Son, does not
trust in the Father also. He who makes
profession of the Son, makes profession
of the Father also. 24. And what ye
have heard from the beginning, let that
continue with you. For if that which
ye have heard from the beginning shall
continue with you, ye yourselves also
will continue in the Father and in the
Son. 25. And this is the promise which
he has promised us,-life [-bliss] which is
for ever.
26. These things I have written to you
because of those who try to lead you
astray, 27. And yet also, if the anointing
which ye have received from him shall
continue with you, ye will not need that
anyone should teach you; but, as the
anointing which is from God teaches
you about everything, and is true, and
The Greek Text.
I JOHN II. 14-27.
cause ye have known him [who was]
from the beginning. I have written to
you, young men, because ye are strong,
and the word of God continues in you,
and ye have conquered the evil one.
15. Love not the world, nor the things
[which are] in the world. If any one loves
the world, the love of the Father is not
in him. 16. For everything which there
is in the world, that which the flesh
desires, and that which the eyes desire,
and the vain glory of life,— is not of the
Father, but is of the world. 17. And the
world is passing away; and what it
desires ; but he who does the will of God
continues for ever.
18. Little children, it Is the last period;
and even as ye have heard,— The foe of
the Anointed is to come ;— and now
many foes of the Anointed exist; from
which we know that it is the last period.
19. They went out from us, but they
were not of us ; for if they had been ot
us, they would have continued with us;
but [they went out] that it might be
made manifest that they all are no part
of us.
20. And ye have an anointing from the
Holy One, and ye know all things. 21. I
have not written to you because ye know
not the truth, but because ye know It,
and that no lie is part of the truth. 22.
"Who is the liar, unless it be he who
denies that Jesus is the Anointed 7 This
is the foe of the Anointed,— he who
denies the Father and the Son. 23. No
one who denies the Son, has the Father;
he who makes profession of the Son, has
the Father also. 24. Ye, therefore, let
that which ye have heard from the
beginning, continue in you. If that
which ye have heard from the beginning
shall continue in you, ye yourselves also
will continue in the Son, and in the
Father. 25. And this is the promise
which he has promised us,— the life
which is eternal.
26. These things I have written to you
respecting those who try to lead you
astray. 27. And as to yourselves, the
anointing which ye have received from
him, continues in you, and ye need not
that anyone should teach you ; but as
the same anointing teaches you respect-
) ing all things, and is true, and is no lie,
The Peshito-Syriac Text.
I JOHN II. 27-29. III. 1-14.
has no lie in it, continue ye in that
which is according to what it has taught
you.
28. And now, my sons, continue ye in
him, that when he shall be revealed, we
may not be ashamed on account of him,
but may have confidence when he comes.
29. If ye know that he is righteous, know
also that everyone who works righteous-
ness is from him.
III. 1. And see ye how great Is the
love of the Father toward us, who has
called us sons, and has also made us
sons. For this reason the world knows
not us, because it also knew not him. 2.
My beloved, we are now sons of God, and
it has not been revealed, up to the
present time, what in the future we shall
be ; but we know that when he shall be
revealed, we are to be in his likeness,
and are to see him as he is. 3. And
everyone who has this hope with respect
to him, makes himself pure as he is pure.
4. But he who commits sin, works
wickedness; for all sin is wickedness.
5. And ye know that he was revealed to
take away our sins; and that in him
there is no sin. 6. And everyone who
continues in him, does not sin; and
everyone who sins, has not seen him, nor
known him. 7. My sons, let no one lead
you astray. He who works righteous-
ness, is righteous, like as also the
Anointed himself is righteous. 8. And
he who commits sin, is of Satan ; because
Satan himself has been a sinner from the
beginning; and the Son of God appeared
for this reason,— that he might undo the
works of Satan. 9. Everyone who has
been begotten by God, does not commit
sin ; because his seed is in him, and he is
unable to sin, because he has been be-
gotten by God. 10. By this the sons of
God are distinguished from the sons of
Satan ;— everyone who works not right-
eousness, and who loves not his brother,
is not of God. 11. Because this is the
command which ye have heard from the
beginning,— that ye love one another ; 12,
[that ye be] not like Cain, who was of the
evil one, and killed his brother. And for
what reason did he kill him, but because
his works were evil, and those of his
brother righteous?
13. And be not astonished, my brothers,
if the world is hating you. 14. We know
that we have passed from death to life
The Greek Text.
I JOHN II. 27-29. III. 1-14,
continue ye in that which is according
to what it has taught you.
28. And now, [my] little children,
continue ye in him, that when he shall
be made manifest, we may have confi-
dence, and may not be ashamed on
account of him, when he comes. 29. If
ye know that he is righteous, know ye
that everyone who works righteousness
has been begotten by him.
ni. 1. See ye what kind of love [-gift]
the Father has given us, that we should
be called children of God. For this
reason the world knows not us, because
it knew not him. 2. Beloved, we are now
children of God, and what we shall be
has not yet been made manifest ; but we
know chat if he shall be made manifest,
we shall be like him, because we shall
see him as he is. 3. And everyone who
has this hope, [founded] on him, makes
himself pure, even as he is pure, 4.
Everyone who commits sin, breaks the
law also ; and sin is the breach of the
law. 5, And ye know that he was made
manifest, that he might take away our
sins, and that in him there is no sin. 6.
Everyone who continues in him does not
sin ; everyone who sins, has not seen him,
nor known him, 7. Little children, let
no one lead you astray; he who does
righteousness, is righteous, even as he
[Jesus] is righteous. 8. He who commits
sin is of the False-accuser ; because the
False-accuser has been sinning from the
beginning. For this end the Son of God
was made manifest,— that he might undo
the works of the False-accuser. 9. Every-
one who has been begotten by God, does
not commit sin, because his seed con-
tinues in him ; and he is unable to sin,
because he has been begotten by God.
10. By this the children of God are mani-
fest, and the children of the False-
accuser ;— everyone who works not right-
eousness, is not of God ; nor is he who
loves not his brother. 11. Because this
is the message which ye have heard from
the beginning,— that we should love one
another; 12, [that we should] not be like
Cain, who was of the evil one, and slew
his brother. And why did he slay him ?
Because his own works were evil, and
those of his brother were righteous.
13. Be not astonished, my brothers, if
the world is hating you, 14. We know
that we have passed out of death into
The Peshito-Syriac Text.
I JOHN III. 14-24. IV. 1-4.
Dy this,— that we love the brothers. He
who loves not his brother, continues in
death. 15. For everyone who hates his
brother, is a murderer ; and ye know that
life which is for ever, cannot be continu-
ing in anyone who is a murderer.
16. By this we know the love which he
[Jesus] has toward us,— that he gave his
life on our behalf; and it is also right
for us to give our lives on behalf of our
brothers. 17. And he who has worldly
property, and sees that his brother is in
need, and shuts up his compassion from
him ; how can the love of God be in him ?
18. My sons, let us not love one another in
words and in tongue, but in works and
in truth. 19. And by this we get know-
ledge that we are of the truth, and
persuade our heart [of it], before he
comes. 20. And if it be [true] that our
heart is condemning us, how much more
[must] God [be doing so], who is greater
than our heart, and knows everything.
21. My beloved, if our heart does not
condemn us, we have confidence before
God ; 22, and everything which we ask,
we receive from him, because we keep
his commands, and are doing things
which are good in his sight. 23. And
this is his command,— that we trust in
the name of his Son, Jesus the Anointed,
and love one another as he commanded
us. 24. And he who keeps his commands
is kept in him ; and he [Jesus] dwells in
him. And by this we understand that
he dwells in us, by his Spirit whom he
has given us.
IV. 1. My beloved, trust not in all [who
say they speak by] the Spirit, but decide
by testing them whether they are from
God ; because many false prophets have
gone out into the world. 2. By this the
Spirit of God is known ; everyone who
says [that he speaks by] the Spirit, and
professes that Jesus the Anointed has
come in the flesh, is from God. 3. And
everyone who[ say s that he speaks by] the
Spirit, but does not profess that Jesus has
come in the flesh, is not from God. But he
Is from that false anointed one, of whom
ye have heard that he was to come, and
who now already is in the world. 4. But
ye are of God, [my] sons, and have con-
quered them ; because, greater is he who
The Greek Text.
I JOHN III. 14-24. IV. 1-4.
life, because we love the brothers; he
who loves not [his] brother, continues
in death. 15. Everyone who hates his
brother is a murderer, and ye know that
no murderer has eternal life continuing
in him.
16. By this we know the love of God, (a)
—that he [Jesus] laid down his life on our
behalf; and we ought to lay down [our]
lives on behalf of [our] brothers. 17.
But he who has worldly property, and
sees that his brother has need, and shuts
up his compassion from him ; how can
the love of God be continuing in him ?
18. My little children, let us not love in
word, nor in tongue ; but in work, and in
truth. 19. And by this we know that
we are of the truth, and shall persuade
our hearts [of it] before him . 20. Because,
if our heart condemns us, [God does so] ;
because God is greater than our heart,
and knows all things. 21. Beloved, if
our heart does not condemn us, we have
confidence toward God. 22. And what-
ever we ask, we receive from him, be-
cause we keep his commands, and do
those things which are pleasing in his
sight. 23. And this is his command,—
that we trust in the name of his Son,
Jesus the Anointed,and love one another,
as he gave us command [to do]. 24. And
he who keeps his commands, continues
in him, and he [Jesus] in him. And by
this we know that he continues in us, by
the Spirit whom he has given us.
IV. 1. Beloved, trust not in everyone
[who says he speaks by] the Spirit, but
test those who [say they speak by] the
Spirit, as to whether they are from God ;
because many false prophets have gone
out into the world. 2. By this know ye
the Spirit of God ;— everyone who [says
that he speaks by] the Spirit, and pro-
fesses that Jesus the Anointed has come
in the flesh, is from God. 3. And every-
one who [says that he speaks by] the
Spirit, but does not profess that Jesus
the Anointed has come in the flesh, is
not from God. And this is that foe
of the Anointed, of whom ye have heard
that he was to come, and who now
already is in the world. 4. Ye are of
(a) Ver. 16. Some Greek copies are without " of God.'
know [his] love,"— that of Jesus; as in the Syriac.
The meaning then is, " we
The Peshito-Syriac Text.
I JOHN IV. 4-21.
Is in you than lie who is in the world.
5. And these are of the world. For this
reason they speak what is of the world,
and the world hears them. 6. But we
are of God ; and he who knows God hears
us ; and he who is not of God does not
hear us. By this we understand who it
is [who speaks by] the Spirit of truth,
and who by the spirit of deception.
7. My beloved, let us love one another;
because love is of God, and everyone who
loves has been begotten by God, and
knows God ; 8, because God is love ; and
everyone who does not love, does not
know God. 9. By this has been made
known the love which God has for us ;—
that God has sent his only Son into the
world, that we might have life [-bliss] by
means of him. 10. The love consisted in
this,— it was not in that we loved God,but
in that God himself loved us, and sent his
Son to be an atonement on behalf of uur
sins. 11. My beloved, if God has so loved
us, we also ought to love one another. 12.
No one has ever seen God ; but if we love
one another, God is continuing in us, and
his love is made complete in us. 13. And
by this we know that we are continuing
in him, and that he is continuing in us,—
that he has given us of his Spirit. 14.
And we have seen, and we bear witness,
that the Father sent his Son [to be] a
Saviour for the world. 15. Whoever pro-
fesses that Jesus is the Son of God, God
is continuing in him, and he is continuing
In God. 16. And we have trusted in, and
have known, the love which God has
toward us ; for God is love ; and every-
one who is continuing in love, is con-
tinuing in God. 17. And by this his love
for us is made complete, so that we shall
have confidence in the day of judgment ;
—[namely] because such as he is, such
also are we in this world.
18. There is no fear in love, but perfect
love casts out fear ; because we fear
[■when] in danger; so that he who fears
is not made complete in love.
19. For this reason let us love God,
because he first loved us.
20. But if anyone shall say,— I love
God,— and yet hates his brother, he is a
liar; for he who loves not his brother
who is seen, how is he able to love
God who is not seen? 21. And this
command we have received from him,
The Greek Text.
I JOHN IV. 4-21.
God, little children, and have conquered
them ; because greater is he who is in
you than he who is in the world. 5. They
are of the world ; for this reason they
speak what is of the world, and the
world hears them. 6. We are of God; he
who knows God hears us ; he who is not
of God, does not hear us; by this we
know him [who speaks by] the Spirit of
truth, and him [who speaks by] the spirit
of deception.
7. Beloved, let us love one another ; for
love is of God, and everyone who loves
has been begotten by God, and knows
God; 8, he who loves not, knows not
God, for God is love. 9. By this has been
made manifest the love of God in respect
of us,— that God has sent his only Son
into the world that we might live by
means of him. 10. In this is the love,—
not in that we loved God, but in that he
loved us, and sent his Son [to be] an
atonement for our sins. 11. Beloved, if
God has so loved us, we also ought to love
one another. 12. No one has ever seen
God ; if we love one another, God is con-
tinuing in us, and his love is made com-
plete in us. 13. By this we know that
we are continuing in him, and he in
us,— because he has given us of his Spirit.
14. And we have seen, and we bear wit-
ness, that the Father has sent his Son [to
be] the Saviour of the world. 15. Who-
soever shall profess that Jesus is the Son
of God, God is continuing in him, and he
in God. 16. And we. know, and have
trusted in, the love which God has in
respect of us. God is love ; and he who
is continuing in love, is continuing in
God, and God ia him. 17. By this his love
for us is made complete, with view to
our having confidence at the day of judg-
ment,— [namely] because such as he iSj
[such] are we also in this world.
18. There is no fear in love ; but perfect
love casts out fear ; because fear has [in
view] punishment ; and he who fears ia
not made complete tu love.
19. Let us love him, because he first
loved us.
20. If anyone shall say,— I love God,—
and yet shall hate his brother, he is a
liar ; for he who loves not his brother
whom he has seen, how is he able to love
God whom he has not seen? 21. And
this command we have received fro:.a
The PesMto-Syriac Text.
I JOHN IV. 21. V. 1-14.
that everyone who loves God, love his
brother also.
V. 1. Everyone who is trusting in that
Jesus is the Anointed, has been begotten
by God; and everyone who loves him
who begat, loves also him who has been
begotten by him. 2. And by this we
know that we love the sons of God, when
we are loving God, and are doing his
commands. 3. For this is the love of
God that we keep his commands ; and
his commands are not burdensome. 4.
Because everyone who has been begotten
by God, conquers the world. And this is
the victory which has conquered the
world, our trust. 5. For who is he who
conquers the world, but he who is trust-
ing in that Jesus is the Son of God ?
6. This is he who came by means of
water andof blood,— Jesus the Anointed;
he came not by water only, but by water
and by blood; and the Spirit bears
witness, because the Spirit is [the Spirit
of] truth. 7. Because there are three
who bear witness [in heaven,— the
Father, the Word, and the Holy Spirit,
and these three are one. 8. And there
are three that bear witness en earth] (a),
—the Spirit, and the water, and the blood ;
and these three are [united] in one. 9.
If we receive the witness borne by men,
how much more [should we receive] the
witness borne by God, who is [so] great ?
and this is the witness which God has
borne respecting his Son.
10. Everyone who trusts in the Son of
God, has this witnessing within himself.
Everyone who does not trust in God,
has made him a liar, by not trusting in
the witness borne by God respecting his
Son. 11. And this is the witness borne,—
that God has given to us life [-bliss] which
is for ever, and that this life [-bliss] is in
his Son. 12. Everyone who has the Son,
has also life [-bliss] ; and everyone who
has not the Son of God, has not life
C-bliss].
13. I have written these things to you
that ye may know that ye have life
[-bliss] which is for ever,— ye who have
trusted in the name of the Son of God.
The Greek Text.
JOHN IV. 21. V. 1 14.
him, that he who loves God, love his
brother also.
V. I. Everyone who is trusting in that
Jesus is the Anointed, has been begotten
by God; and everyone who loves him
who has begotten, loves also him who
has been begotten by him. 2. By this we
know that we love the children of God,
—when we love God, and keep his com-
mands. 3. For this is the love of God,
that we keep his commands, and his
commands are not burdensome. 4. For
everyone who has been begotten by God
conquers the world; and this is the
victory which has conquered the world,
—our trust. 5. Who is he who conquers
the world, but he who is trusting in that
Jesus is the Son of God ?
6. This is he who came by meansof water
and of blood, Jesus the Anointed ; not by
water only, but by water and by blood.
And it is the Spirit that bears witness,
because the Spirit is the [Spirit of] truth.
7. Because there are three who bear wit-
ness [in heaven ; the Father, the Word,
and the Holy Spirit : and these three are
one. 8. And there are three that bear
witness on earth], (a) the Spirit, and the
water, and the blood, and the three are
[united] in the one [testimony]. 9. If we
receive the witness borne by men, the
witness borne by God is greater ; because
this is the witness which God has borne
respecting his Son.
10. He who trusts in the Son of God
has the witnessing in himself.
He who does not trust in God, has made
him a liar ; because he has not trusted
in the witness borne by God respecting
his Son. 11. And this is the witness
borne,— that God has given to us eternal
life, and that this life is in his Son. 12.
He who has the Son, has the life ; he
who has not the Son of God, has not the
life.
13. I have written these things to you
who trust in the name of the Son of God,
that ye may know that ye have eternal
life, and that ye may trust (b) in the name
(a) Verses 7 and 8. Many good copies, both Syriac and Greek, do not contain the
words from "in heaven" to "on earth." They are not in the editions representing
Syriac copies of the Maronites, (1703), of the Nestorians of Coordistan, (1852), or of
India, (1816).
(b) Verse 13. Some good Greek copies of this verse are like the Syriac. and read
thus,-" These things I have written to you, that ye may know that ye have eternal
liie, ye who are trusting in the name of the Son of God."
The Peshito-Syriac Text.
I JOHN V. 14-21.
14. And this Is the confidence whicli we
have in him,— that as to everything
which we ask of him, [which is] in accord
with his will, he hears us. 15. And if we
are persuaded that he hears us with
respect to what we ask of him, we are
confident that we have received already
[the gift of] those things which we have
asked of him.
16. If anyone shall see that his brother
is sinning a sin which does not condemn
[him] to death, let him ask, and life [-hliss]
shall he given for those who are not sin-
ning as unto death. For there is a sin
which is that of death ; I do not say that
anyone should make request respecting
this. 17. For all wickedness is sin, and
there is sin which is not that of death.
18. And we know that everyone who has
teen begotten by God, does not sin ; for
he who has been begotten by God, keeps
himself, and the evil one does not come
near him.
19. We know that we are of God, and
that the whole world is placed in the
evil one.
20. And we know that the Son of God
has come, and has given us knowledge,
that we might know the true [God], and
that we might be in him,— in the true
[God], [and] in his Son, Jesus the
Anointed. This is the true God, and
life [-bliss] which is for ever.
21. My sons, keep yourselves from the
worship of images, (a)
The Greek Text.
I JOHN V. 13-21.
of the Son of God. 14. And this is the
confidence which we have in him,— that
if we ask anything which is according to
his will, he hears us. 15. And if we know
that he hears us, respecting whatever
we ask, we know that we are to have the
very things which we have asked of him.
16. If anyone shall see that his brother
is sinning a sin which is not unto death,
he shall ask, and [God] will give him life
for those who sin [a sinwhich is] not unto
death. There is a sin unto death. I do
not say that he should make request
respecting it. 17. All unrighteousness is
sin ; and there is sin which is not unto
death. 18. We know that everyone who
has been begotten by God does not sin ;
but he who has been begotten by God
keeps himself, and the evil one does not
touch him.
19. We know that we are of God, and
that the whole world lies in the evil one.
20. And we know that the Son of God
has come, and has given us understand-
ing, that we might know the true [God] ;
and we are in the true [God], [and in] his
Son Jesus the Anointed. This is the true
God and the life eternal.
21. Little children, keep yourselves,
from images. Amen, (b)
(a) Syilac, verse 21. This note is at the end of many copies.—" Is finished the first-
letter of John, the Chief Messenger.
(b) Ver. 21. Some good Greek copies, Like the Syriac, have not " Amen,"
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